The Parable of the Ten Virgins

SECT. I.

THat those Graces of the Spirit wherewith those Heavenly Vessels, or Souls of the Faithful are filled, are constant and of an eternal Nature.

For thus the wi • e Virgins, their Vessels were not only filled, but the Oil was constantly preserved in them, and continued in their Vessels, until they met the Bridegroom. 'It is true, their Lamp went out, outward acts of the Spirit of Grace, expressed in the Profession of the Saints may be extinct for a time, yet the Oil did remain in the Vessel still, which was not so with those which were Foolish, not only their Lamps were out, but their Oil was spent; so that here is a third Difference between the Foolish and the Wife Virgins: That the Spirit of Grace in the one is of a dying, withering nature; in the other, of an eternal and everlasting nature. There is an eternal excellency stamped upon them, John 4. 14. The water that I shall give him, shall be in him, no Pools, but a perpetual living Spring. Heb. 6. 9. Some that were enlightened and tasted, fell away, but we are persuaded better things of you. The Saints have better things, which do not cause, but accompany Salvation. The Lord is so far from suffering it to die, as that he will add to it, Luke 8. 18. To him that hath shall be given. Though it be like Mustard-seed, yet it shall grow; there is a growing virtue in it. But as the Lord speaks of his people, Isa. 65. 8. As new wine is in the Cluster, and one saith, destroy it not, for a blessing is in it, so it shall be here. Nay, though it be not so much as seen, yet the Lord then can see it, and doth then keep it, and will preserve it, Isa. 40. 29, 30, 31. Nay, though opposed and resisted by temptation, yet, 1 Pet. 1. 6, 7. 'It is not consumed, but tried, that it may be to Glory another day, notwithstanding manifold temptations. 'It is one of the greatest Miracles in the world to preserve it, as a Spark of fire in a Sea of water: Nay, though it seems to a man's feeling to be quite quenched and put out, that a man finds no more than a Reprobate, yet the Seed of God then remains, and it will break out again. There is life at the heart and sap at the root, yet the Lord will fetch them again. When the Lord of Glory was crucified, and all the Disciples fled, not one spake for him, none durst confess him, yet the Lord returns to them, and they again to him.

SECT. II.

HOW comes it to be thus immortal and of an eternal nature?

1. 'It is not only in regard of the power of Grace received, though it were perfect, for then Adam had not fell from it.

2: Nor in the freedom of a man from temptations, for then the Angels had not fallen.

3. Nor yet in the power of a man's own watchfulness and care to keep it. For if the Lord keep not the City, the watchmen wake but in vain.

4. Nor yet in the power of any means; as many think, if under a powerful Ministry, then they are out of danger. 'It is not in Paul, nor Apollos, but in the Lord. Men may rejoice in John's Ministry, and be affected with it, but 'tis only for a season. But,

I. In regard of the eternal Election and Purpose of God. Their constancy in the State of Grace depends upon that immutability of his counsel, Matth. 24. 24. They shall deceive if possible the Elect; but its not possible, they being Elect. Wise men may have their Brains crazed, and Nebuchadnezzar like, the use of reason gone, but the Principle of reason continues, and the use of it in time returns again; and so 'tis in regard of damning delusions, 2 Tim. 2. 19. Hymenaeus and Philetus fell; Hence do not the Elect f • ll? No, for that Foundation remains sure. 1. The certainty of their continuance in Grace is built upon a Foundation. 2. Not every weak one, but a firm Foundation. 3. Not a Foundation of man's laying, but God's. 4. Not a wavering and tot • ering, but standing Foundation, and that sealed with the Knowledge of God, the Lord knows who are his, i. e. though some men fall, that one cannot tell by outward expressions and profession who are the Lord's, yet The Lord knows who are his, and they are sealed by his love and knowledge. And it seems this is the prime cause of the continuance of Angels, 1 Tim. 5. 21. And Election being free, for his own sake, not for their sakes, the Lord foresaw all their good and evil; hence they are not cut off.

II. In regard of the Faithfulness and Promise and Covenant of God's Grace. Adam had that Covenant: If he did do, he should live: But he had no absolute Promise he should do, or continue to do; but the Faithful have; and hence they stand, not by the strength of Grace, but by the strength of the Covenant of Grace. And hence that which to reason is incredible, to nature impossible, is brought about by Faith; not by virtue of any power of Faith, but by virtue of the power of a promise. God hath said it, and Faith believes it; and hence Abraham's dead body begets, and Sarah's barren womb brings forth Isaac. Hence through all the Word, when the Apostle persuade • himself of their continuance, he ever puts in God's Faithfulness, 1 Cor. 1. 8, 9. 1 Thes. 5. 24. 2 Thes. 3. 3. Hence Ier. 32. 40. I will not turn away from them. Answ. True, if they do not from the Lord. No, but they shall not turn away from me. Object. But we see many do fall. Answ. But if he doth, he shall not be broken, but taken up again, Psal. 37. 24. Yea for a time the Lord may do thus. But will this continue, having sinned against such mercy, and my sin being now greater? Now the Lord will depart. Answ. 1 Cor. 1. 8. Yea, he will confirm you to the end. Yes, it may be he will, as he hath done, while I am out of temptation: But I may meet with it before I die. Answ. 1 Cor. 10. 13. He will not suffer you to be tempted above measure, &c. Yea, if I was such a one as Abraham or David, that had such hearts, and did the Lord so much honor. Nay, but Isai. 55. 3. Even the sure mercies of David. This is the Faithfulness of God.

III. In regard of the constant abode of the Spirit of the Lord in the hearts of the Saints, whereby they are kept, John 10. 28. None can pull his Sheep out of the Fathers hand. Look as the first Adam sinning, conveys the power of sin and Satan and death, which reigns with unconquerable power over all the Sons of men; so Christ rising, conveys that Grace and constant presence of the Spirit which reigns to eternal life, and carries the soul through all difficulties, Deut. 33. 27. The eternal God is thy refuge. Let what evils can come, there is a refuge. Yea so long as I can stand. But what if I fall? Underneath are the everlusting arms. Let a Saint fall never so low, yet God's everlasting arms are still lower; where ever he falls, he falls at last into the Lord's arms; For else it was impossible for any soul to continue, Isa. 46. 3, 4. From the womb to the hoar hairs I will carry you. Saints when they are little, think they shall fall at last, and when strengthened, fear if they live till old age, their hearts and spirits will die; yet they do not. But how comes this about? I will carry you. And hence 'tis impossible they should ever die or perish, no more than the Lord Jesus, John 14. 19. So that if God's purpose is firm, his promise sure, his Spirit able, the Spirit of life and grace in the hearts of the Faithful, shall be kept even to eternity.

SECT. III.

LET that Opinion that the Graces of Saints are fading and mortal, rot and die, and be had in everlasting derestation of them that know the Lord.

But we see how many fall off and fall back, and I have found it by experience so.

The seed that is cast into the earth, first dies, and then lives and grows; so no sooner doth the Lord fill his Saints, but there is much self-confidence on it, and resting in it, hence it dies, yet it lives and grows again. And hence the Lord keeps his people poor & sensible of their own weakness as long as they live; but if it quite dies and withers, they were never the Lord's, nor never had • ne Dram of Grace, 1 John 2. 19. If it be taken away, he did but seem to have it. All fleshly excellencies in men, as common gifts be, do wither, Isa. 40. 6, 7. All Flesh is grass: But Plants in God's Orchard never lose their greenness, though Plants and Flowe • s in the field may, Psal. 1. 3. Whose leaf shall not wither.

But this may make men secure, say the Arminians.

1. Nothing puts more life in the Saints. It would sink them else, if it were not thus, as when the Lord told Joshua, where ever th •• settest thy foot, thou shalt prosper, not a man able to stand against thee, this puts life into him.

2. Though they cannot fall quite away, yet they may fall so as to lose the sweetness of Grace, and presence of God. If a man should eat too much, and ever be sick, though not die after it; or if one should fall and break his bones, though he doth not lose his life: Is this any gap for any to rejoice?

3. Though they cannot wholly drive away nor beat out the breath of the Spirit, yet they may grieve the Spirit by which they are sealed, Eph. 4. 30. Which is more sad to a holy heart than all evils in the world beside. But therefore let this Conceit die and perish, which is raised up by Satan to disgrace the Image of God and Spirit of Grace in the hearts of the Faithful; for who will make men seek after perishing things, under a color of making men seek for the Spirit, it is to resist and quench the Spirit of God in them.

SECT. IV.

IT may comfort the hearts of the Faithful exceedingly against fears of Apostasy, when they see great Cedars fall, How shall I stand? And when they hear of some temptation that may be hereafter, then they fear. And when they feel the evil of their own hearts (which the Lord lets them feel to humble them that they may grow lower, and so stand the faster) they say, I shall fall, and when they have found the Lord's presence, oh if now I should relapse after this health!

How shall I know whether I shall stand or no?

'It is not only discernible by perseverance, but by somewhat begun, though very difficult to be seen. As,

1. Observe God's several and various dispensations of himself and his Grace toward thee, whether they issue from his everlasting love or no; for if so, then he will everlastingly keep that which he hath given thee. Quest. How shall I know that? Answ. Look as that issues from eternal wrath, that separates the soul from God, or therein 'tis expressed; so that is the expression of eternal love which draws thee to God in Jesus Christ. Observe therefore the Lord's carriage, Doth it draw thee at last to him, nearer to him; and so the more he dispenseth of himself, the nearer thou art brought to him; here is the expression of eternal love, and the Lord will keep thee, John 6. 37. All that 〈◊〉 given me shall come to me. Let the Lord give his Spirit, though but little, they grow thankful. Oh he is come, whom I thought would never have returned again! Let him deny it, this keeps them humble. Let the Lord dispense himself in an Ordinance, they love him; and 〈◊〉 day 〈◊〉 , better than a thousand elsewhere. Let him not do so, they feel the more need of him. Let the Lord free them from temptations, and give them conquest, Faith now rejoiceth. Let them fall into many temptations, their Faith grows the more purified than ever. Let the 〈◊〉 give them outward blessings, they grow more vile in their own eyes, less th •• the least, with Jacob. Let the Lord deny them, Hab. 3. 18. they rejoice in the Lord. They get good and are more endeared to the Lord by every carriage of the Lord's, at least in the issue it is so. As 'tis with wicked men, they may for a fit be affected and return to the Lord, but in the issue they forget the Lord, so 'tis here contrariwise. There is not any unregenerate man, but something or other 〈◊〉 him. The wicked ever are like Chaff driven from God. Gold that is of an everlasting nature, keep it, beat it, burn it, you cannot consume, but only purify it, 'tis not so with Chaff. Let the Lord give him tastes of Grace and joy, it estrangeth his soul from Christ, it doth not bring him nea • to Christ.

2. Observe whether thou dost grow out of, and live upon an everlasting Covenant or no, Rom. 11. 1. God hath not cast off his people, whom he 〈◊〉 . Who are those? Children of the promise, Rom. 9. 7, 8. That are born and bred of the promise or whole Covenant of Grace; God hath treasured up all Grace in Christ, laid it up in that storehouse, Christ hath dropt it in his promises. Now when the soul is rooted in the Covenant, now it shall never die nor perish. As 'tis with some trees, set them in the ground, they will grow, if they have Sun and rain, but die at last: Take another, and set it in a Stock, so that it abides there, and fetcheth all its life from thence by cleaving to it; now it will grow and become a flourishing Branch. Now then the soul grows out of the Covenant, when the whole soul cleaves to the whole Covenant, for the whole benefit of it, and is fully satisfied with it, 2 Sam. 23. 4, 5. As take a soul that feels a want of all the benefits of the Covenant, pardon, peace, life, that the Spirit is ready oft to fail, and hath no assurance it shall have any part of that which is the Children's portion; and looks upon his own unworthiness, never to have any from the Lord, yet it looks up to the free mercy and Grace that made it to some, to make it good to me, and so pleads the promise, and so lays itself there, and there rests, and there looks, and here sucks, and takes root, and the roo • spreads to every part of the Covenant. The Lord hath now rooted the soul in this Covenant, and it hath received life from hence, this is everlasting, you shall continue. And when the soul especially is like a bough blown by the wind, yet it stands fast still. If men have been in horrors and then fell to reformation, and there rested, it will not last. If men have had some workings and actings of the Spirit upon them, and then say, God must do all, but they grow not into the Covenant, they will die; But here though God keeps thee short and naked, and thou only pleadest the Covenant, thou shalt stand. If you plead for pardon, and some good, not the whole good of the Covenant, you shall die also. If you grow upon some distemper, and the whole heart grow not upon this, you will die also. Look as 'tis with a man that builds, he will make an end if the foundation be laid, but if not pull it down, so here.

3. If the power of Grace received and acted by the Spirit, hath risen to the nature of fruits, and not leaves only, John 15. 2. And that is, when the soul receives that Grace, as that in everything its scope is to live to God, to give his heart content. For fruit is the end of the trees growth, and leaves and fruit is not for the tree, b •• for the content of the owner of it. If so the Lord hath undertaken to purge thee, though there be much Self-seeking in thee, and he hath • undertaken though little at present, to make thee bear more fruit. • Many a man hath much affection and grace, but when he hath it, what is it but leave; to adorn and beautify himself? But he lives not to the Lord; another man will live to the Lord in what he does, the Lord is so dear, and himself so vile; as that he doth thus.

4. If you pray for it in Christ's Name. Object • Many pray. Answ. But when Christ and you pray together, you will speed; and then Christ prays, when his Spirit cries at the Throne of Mercy, then himself is at the Throne of Justice. And his Spirit cries, 1. Not for an unfit person, that hath some slight change, but 〈◊〉 his Saints, whose hearts are endeared to him and his whole will. 2. No • fo • •• evil or private end, but the Lord's. 3. Not coldly, but with gro •• s unutterable. Is it thus with th • e? Oh then how canst thou fall I Dost fear 〈◊〉 , Mat. 16. 18. he shall not prevail against thee, but thou shalt give the last blow and wou • d▪ Dost fear the world, the deceits of it? Mat. 24. 24. ( if possible the elect ) Dost fear the evil or good things of it, John 17. 13 though in the world, yet Christ prays you may be delivered from the evil of it. Dost fear thy sin, that will separate? Answ. Rom. 6. 2. How can we that are dead live any longe • therein? 'It is a strong, but a wounded, but a dying enemy. Dost fear the Lord, thou hast walked so unworthy of him? He will not break the bruised reed till judgment come to victory, though little, though weak. Oh therefore be comforted against this in these times, which are aposta • ical, declining, evil days, and bless the Lord!

SECT. V.

HEnce we learn what verdict to pass and give in concerning those men that decay and fall off from the Lord. They never had Oil in their Vessel, never had dram of Grace in their heart, Thus, 1 John 2. 19. If▪ they had been • f us, they would doubtless have continued with us. It seems they were such men which were so eminent and excellent, as that there were no brands nor marks upon them to give notice to the Churches that they were marked out for apostasy, but were only discovered to be unsound by their apostasy; and this was argument good enough. Hence Christ, when some of the Jews began to believe in him with a temporary Faith, John 8. 31. If my Word continue in you, ye are my Disciples; as if he should say, your Faith is a Fancy, if it continue not. Look therefore as the Prophet said, Zach. 1. 5. Your Prophets, where are they? Your Fathers, where are they? So say I to you; Your Tears, your Tenderness, your Groanings, your Heart-breaking, Prayers, &c. Where are they? Is it with them as with ships that are sunk and wracked, some of the ribs remain, which gives you to see and say, there was a fair ship, but it • s sunk, 1 Tim. 1. 19. Make shipwreck of Conscience, and so lose their Faith also. Some men for a time seem to keep a whole Conscience, wind and watertight, they can pass through many storms, yet at last it breaks, and when that is lost, their Faith is lost also. Their Faith before God▪ and Conscience before men, both of them break.

Now there are two sorts of Apostates: 1. Open in men's life, whose falls are like the falls of a mighty tree, it falls with noise, and breaks down all the under-wood: So their falls make a noise in all the Country where they lived, and by their falls some are sadded, others offended and damned. 2. Secret, when men are Apostates in heart, Prov. 14. 14. which have chosen some sinful ways, Ier. 3. When 'tis with men as it was with Saul, there is no commendation of him but this, that he was higher by the head and shoulders then any of Israel: So 'tis with these, in outward profession higher than others, but their oil is spent.

But do not many of the Saints fall openly and secretly?

True, they may and do fall exceeding greatly. But as Moses prophesying of the apostasy of Israel after his death, Deut. 32. 29. yet 'tis said, 'tis not the corruption, nor spot of his children, Deut. 32. 5. There is a great difference between an Hypocrites Apostasy from his grace, and Saints from theirs. Its one thing to fall from branch and root too, another thing only for the branches to be broken off and the root not pulled up, Jude 12. There are some apostacies that argue there was never a dram of grace in that soul. Saints fall down, but do not fall away: And of such Apostacies as argue want of grace, take the following Discoveries.

1. When a man's rising is the cause of his fall (or seals a man up in his fall) or at least the cause, through his corruption, Ex. gr. Time was a man lived a loose, careless, carnal life; by the Ministry of some Word, or reading of some Book, or speaking with some Friend, he comes to be convinced of his misery and woeful condition, and sees no good, nor grace in himself, he hath been even hitherto deceived; at last he comes to get some light, some taste, some sorrows, some heart to use the means, some comfort, and mercy, and hope of life: And when 'tis thus with him now he falls, he grows full and falls, and this rising is the cause of his fall, his light is darkness, and death to him, and grows to a form of knowledge: His rising makes him fall to formality, and then to profaneness, and so his tasting satisfies him, his sorrows empty his heart of sorrow for sin, and his sorrows for his falls harden his heart in his falls, and all the means of recovering him harden him; that now if men never had had means, even Sodom, they would have relented before now. This is a sad token of falling away, and having had only lighter work, it being a plain evidence that at their best they were filled with their lusts, because a little light and affection satisfied them, which is now turned by the power of their lust to harden them, Isai. 6. 9. This is given as one sure sign of a people forsaken of God, when in seeing they see not, and hearing they hear not. Look as it is in diseases, if the Physic and me • t turns to be Poison, then there is no hope of recovery, a man is sick to death now. The Saints little measure makes them forget what is behind, Prov. 4. 18. He shines brighter and brighter till the perfect day. So that let him fall he cannot be quiet there, but when he remembers from whom he is fallen, if once he tasted the Lord, this will fetch him again, and make him restless till he return. But if it be so as now it is with these, then the case is woeful, when there is such a plague on men and they know it not.

When a man saith to himself, as the Glutton said to his soul, Take thy rest, for thou hast goods laid up for many years; so thou hast repentance, and grace, and peace enough for many years; and hence the soul takes its rest, grows sluggish and negligent. Oh if you die in this case, this night thy soul shall be taken away to Hell.

2. If when men fall from the Lord, and they rise up only in Ordinances, but fall down constantly out of Ordinances without feeling. A carnal heart falls, but he thinks himself is not therefore without all grace, because in an Ordinance his heart sometimes is affected, so they were Ezek. 33. 31. The Prophets Ministry was sweet to them, but their hearts went after their covetousness, their Hogs, their houses, their lusts, their lots; and they joy in the Prophet, but never mourn for that. A precious heart also falls out of Ordinances, but he feels his falls▪ Though he falls from the Benefit of his rising, yet not from the feeling of his fall, But to another man the sweet he finds in Ordinances, is but Music to his meat, or as a man falls from Music to his meat, Mat. 7. 26, 27. He that heareth my words and doth them not, that man's house is built upon a Sand, which falls, and the cause of great falls is this: Look as 'tis with corn-ground, if rain falls upon that, though it be long before any ripe fruit comes; yet it makes it at last come to some ripeness: But if it falls on other ground, seed is sown there, but it brings forth Briars, though it drinks in rain, 'tis nigh to cursing, Heb. 6. 7, 8. Look as it was with Saul, God had forsaken him, 1 Sam. 16. 14, 23. and a Spirit of Satan came upon him, yet when David played with his Harp, it stilled the spirit in him, & affected him much; it did not cast out the spirit, for when he had done playing, the evil spirit came again upon him. So 'tis at this day, a man is forsaken of the Spirit of God, and haunted with an evil spirit of pride, world, passion, lust, Libertinism; a man prays, hears, and is made much better; tis stilled, not cast out; for after this a man returns to his old spirit again, and in time he cannot be quieted with preaching, nor praying, no more then he could with his harping.

3. When a man is so fallen, as that he returns not in the season of rising: Look as 'tis with Trees in Winter-time, their leaves, their blowths, their fruit, their beauty is gone: Is it then dry and barren, and quite withered, and cursed? One would think so for the present, but 'tis not so, because the season of fruit and leaves is not now; if in Spring and Summer it should be so, then you might well suspect it. Thus Ier. 8. 5, 7, 8. yet they said they were wise, and they had Law and Ordinances among them: True, yet they did not know their season, hence fell with an everlasting backsliding. Hence Psal. 1. 3, 4, 5. They are like the tree planted by the rivers side which bears in season.

What, and when is this season?

I cannot tell you the season of every man, but I will show you the usual seasons of many men.

1. When Jesus Christ the Sun of righteousness draws exceeding near unto the soul, and that to the reviving of others, Isai. 55. 6. but thy heart never a whit the better, not yet much troubled it is so bad. When Peter falls, a look recovers him; when Ephesus falls from her first love, to remember from whence she is fallen, is enough to restore her to her love again. When the Disciples fell after Christ's death, yet when he arose and opened the Scripture, their hearts burned within them. But thou hast had Jesus Christ opening the riches of his grace from heaven, and thou hast heard a voice, but not seen the sight, the glory of the Lord in this thy day; and this thou hast done though the Sun hath come to his full height sometime: This is thy season; Gospel, and Christ, and promises, are grown common to you, &c. As it was with the possessed man, Mat. 17. 15. The Devil takes him oft, and casts him into the water and fire, but if when he come to Christ he have no help, the Lord be merciful to him then: So you have been possessed and fallen, but when the Lord Jesus comes he casts them out; but if the Lord speaks, enlightens, and cometh saying, Remember me whom thou hast abused, my wet locks, my watery eyes, and my sorrowful heart which thou hast broken, here is all my love, and this prevails not, but thou neither risest nor desirest the Lord to raise thee: This is sad. In the day of Jubilee, be a servant then forever, if your old master still pleaseth you; especially when all means are used; when the last of a course of Physic is taken, and is ineffectual.

2. When the Lord is ready to depart from the soul. Somtime Saints do not melt at love, but the Lord departs, now this recovers them. As a man that hath a friend, though they grow weary of their company, and they begin to carry away divers things, yet when they come to take their leave indeed, now they recover, and they cannot part now. Like Joseph and his Brethren, they can neither of them part. Nicode •• us and Joseph cannot contain, but cleave to Christ, when most forsaken. David, when God hides his face, is troubled, Psal. 30. 7. 'It is with 〈◊〉 as with sick folks, when their sickness and sores come to their height, now they break and recover, Hos. 5. 15. But if God's departing from thee makes thee more vile, it makes thee apostatize from him. 'It is certain thou hadst never life then. This is a Saul's brand, 1 Sam. 28. He forsakes the Lord, and goes to • Witch. Never saw you yet a Gracious heart, but the Lord made extremity fetch him in. And no surer sign of an ungracious heart, than to have this blast him and drive him from the Lord, Mal. 3. 14. A man hath God's Ordinances, he finds no profit, no God, no Christ, his affection is lost, and now he forsakes the Lord. Oh when Christ is a rock of offense, woe, woe, woe to that soul! Now thou hast neither Summer nor Winter-fruit. Oh look to thy fall here!

4. When men so fall from the Lord, as that their whole hearts make choice of, and are espoused to some lust, wedded to some distemper. For though the Saints may fall, yet never to another Lover; for they cannot fall into any sin that breaks Covenant between them and the Lord, Hos. 2. 19. When men make choice of anything in the world to take content in more than in the Lord, or together with the Lord, and hence defend it as lawful, and are fully free in it. There was never Grace there. For if anything doth give the Saints content, 'tis not their choice, but refusing: But you are wedded to your lust. David could say, I have chosen thy Testimonies, oh forsake me not utterly! Others choose somewhat else, not thee, Psal. 125. 5. Those that walk in crooked ways, the Lord shall lead them forth. This is given as a black mark of men that are broken off from the Lord, Rom. 11. 9. Let their Table become a snare. When it may be no unlawful thing, but lawful is that which banes them, 2 Pet. 2. 22. Sheep may fall into the mire, but if they lie and wallow in it, it's a Swine; and all their excellencies are but Pearls in a Swines snout.

But when doth a man make choice of it?

1. When a man's heart is set upon a lust, and God blesseth and prospers him in it. When God fills the back-slider in heart full of his own ways. His heart is worldly, and he thrives in it; his heart is ambitious, and he hath his Honor. This the Lord gives not to his people, but some rod or other upon their backs, Hos. 4. 17. Let him alone.

2. When a man lies long in his Fall. Saints lie not long: I limit no time, but when day after day, a man lives in it, Rom. 11. 10. Let their Backs be bowed down always. Oh when a man's heart and back is bowed down always! Saints are under Christ's care.

5. When the Cause of a man's withering is a withering root. Trees in winter cast their leaves, as withered trees, but others root is hurt. If the branches do wither, yet if the root remain, it will recover again. So the Saints cast their leaf, and their branches wither in desertions and temptations, but they preserve themselves at the root. But why do others wither? 'It is because their Faith withers, Heb. 10. 39. & 3. 12, 14. Many a man withers because of his Faith: He feels many wants. Why lives he so? Why dies he in beggary? Why see, Micah 3. 11. When a man is twice dead and pulled up by the roots, so that the root perisheth; for him is reserved the blackness of darkness forever. That the means and way of enriching Saints is a way of beggary, to these 'tis very fatal. There is some false Faith in Saints, but it is not wholly such.

Oh consider these things! No Grace, What no Grace? I say then no life, no God, no Spirit, no Christ, no Glory. Oh mourn here! See it now, that you may be humbled, and so saved. Else you will fall worse and worse still, Ier. 3. 5, 6.

SECT. VI.

HEnce see how far they fall short of saving Grace, that serve the Lord by fits and starts, and whose hearts follow after the Lord, and make much of the Lord only in good moods. Dying pangs are not eternal graces; Withering Grace is flourishing and prosperous wickedness. If the Spirit of Grace in the Saints be of an eternal, constant nature; that is not the Spirit of Grace which accompanies salvation, which is alive today, but dead tomorrow, which a man is full of today, but quite empty of tomorrow. Hence the Prophet cries out, Hos. 6. 4, 5. Oh Ephraim what shall I do? What more means can I use for thy good? Why, do we not get good by means? Yes, but thy goodness is like the morning dew, soon licked up by the Sun, and like a cloud which passeth away, which promiseth much, but is scattered again. The Lord knows not what to do with such men; yet how many be there of such, that like Jonah Gourd, spring up for a time, and then die the next day, and they comfort themselves under the shadow thereof. That take them in their Moon, they are as good as you can wish, more than men, but out of it, they are brute beasts, not men. Whatever is in a godly man, the likeness and similitude of it is for a time in an Hypocrite. Would you have earnest prayer for a blessing? look upon Esau, he seeks for it with tears, and mourns for it for a time. Would you have following the means, and that the most powerful and searching▪ and joy in it also? See John 5. 35. What went they out into the wilderness to see? a Prophet, a burning and shining light, and rejoiced therein for a season. Would you have hazarding life for Paul and Ministry of the Gospel? Alexander did thus for a time. Would you have people enter into Covenant with God? Look upon the Israelites, Deut. 29. with 31. 16. I know that after they death this people will go a whoring. Would you have thankfulness? Psal. 106. 13. They sang his praise, they soon forgot the Lord. And these Affections are for a time stronger than the Saints, like land-floods; and because they be violent and strong, they last not long. But however, it argues a wretched false heart, Psal. 78. 37. Their hearts were not right, because not steadfast in his Covenant.

But what man is there but changeth? What body so healthful, that is found always in the same temper? Do not the Saints find their hearts soon cold, their joy soon quenched, their affections soon spent? This therefore will discourage them.

I answer to it two ways,

First, They sometimes deny the constancy of Grace, where constantly it is, (for the Spirit of Grace in us is like life, for 'tis eternal life. It's ever acting or remaining in the soul) and this they do by reason of many mistakes. As

1. They think the Grace of God in them perisheth, when the act ceaseth. Whereas a man may be weary of actions of life, where life remaineth, as in sick men. A man may have a rich treasure always with him, yet not always spend it. There is a gracious frame of heart which the Lord regards chiesly, which is before the act, & hence may be without it. The wheel doth not run that it may be round, but it is made round that it may run. Hence when the act of running ceaseth, the frame whereby its fit to run again, remaineth; And this is the Seed of God, 1 John • . 9.

2. Many think the act of grace ceaseth, when it doth not act always upon the same object; as some think, because they have not the sense of God's love always, all grace is lost, when it may be there is sense of corruption at that time; sometime God gives victory over temptation, it riseth again: Now the soul thinks the very act of grace ceaseth, when yet its now warring against the temptation; sometime the Spirit of grace may lead a man to prayer and sadness, sometime to a man's calling and cheerfulness. The act of grace is small, its dominion large.

3. They think they are not constant, when they are not so at all times, as they are at sometimes: As a man thinks he is inconstant at prayer, because he is not all day upon his knees; not heavenly minded, because he is not all day long minding heavenly things: Whereas the Spirit should be ready so to do and be at all times, and in every worldly occasion to be sowing or reaping some spiritual good; yet 'tis not a season always to be upon the Mount. Somtime Moses must come down to the camp. God requires every • it season for his special Worship, not every Particle of time.

4. Many think the power of Grace is ceased and taken away, when some special enlargements are: As a Christian shall find at sometimes, having special work to do, special miseries to go through, he hath special enlargements of the Spirit, of joy, courage, boldness with God, love and zeal. These lasting not, he thinks all is gone now. But look as it was with Jonathan, 1 Sam. 14. 8. Then he alone and his Armor-bearer went against an Host, yet 1 Sam. 17. 11. Against Goliath not a word. Paul to his death was a faithful and able Minister of the Gospel, though sometime his mouth stopped, and his heart straitened: The Ship may be going to the Harbor, though sometime greater, sometime lesser winds.

Secondly, But yet I confess there is much changeableness in the Saints, and unevenness in their course, and their Spirits are apt to grow weary and faint, otherwise they had not need to be exhorted not to be weary, and when they are lifted up, they soon sink down, Heb. 12. 1. And hence question, Was there ever grace in this heart? But yet there is much difference between the inconstancy of the one and of the other, in three things:

1. An Hypocri • es affections when they cease, they are raised in him again by some external Principles and Motives; but the Faithful when they have lost what they had, they recover it again by a new nature, an inward principle; which is an evidence there was the being of Grace all this while. Empty a Pond, it will never fill again till the Clouds above it pour down rain. Empty a Spring, though it sees no Clouds in the Heavens, yet it runs of itself, and will fill itself again. So when an Hypocri • e is left dry and empty, if some clouds of displeasure, fears of death and hell come, he is filled; but a child of God when no fear of death or hell, yet many times something within begins to work, as in David Psal. 39. 3. While musing, the fire kindled, the sense of sin, to lie out from God, to quench his Spirit, the Beauty of Grace, the Command of God, the honor of the Lord Jesus recovers him, Heb. 8. 10. Deut. 5. 29. They spake as largely as any could desire, ye • their hearts were naught, because this came from no inward principle, but only from external fear. When the Priests feet touch Jordan, the waters stand on heaps; but when they are passed through, they overflow all the Banks again, according to their nature. So when the Word is preached powerfully, and the Gospel with authority, and the Priests feet touch men's Consciences, and they come to make way for the Ark, for the Lord, men in fits fall down before the Lord against their natures; & for a Sabbath day men are as full of good purposes and hearts as may be, yet pe • ish at last, John 8. 30, 31. Many believed when they heard his Word; but then are you my Disciples, if you continue. All Hypocrites pangs come from external principles; and hence take them away, their affections die. Somtime the novelty of a thing affects a man; the sight of shore is beautiful; at last when Manna proves daily bread, 'tis loathed. At first Ministers feet are beautiful, they would pull out their right eyes for Paul, yet afterward cast him off. A Pharaoh in Thunder and fear of death, cries, take away the Plague. A man in affliction promiseth much; when 'tis past, his care to find out his sin, his seeking to be purged from his sin ceaseth. Joash is good while Ieh • jada lives. A man is good in quickening company, but when iniquity abounds, his love waxeth cold; whereas when these fail, a holy heart grows better. That which make • the one to fall, makes the other to fear, and so to stand. A Conceit carries a man on, but when his Conceit is gone, he falls. Look as 'tis with dead men, they may have heat and color, but 'tis from the fire; a living man may be cold, and his beauty gone, yet he comes to be hot again, not from external heat, but internal life within: He can get himself heat, as we say, so 'tis here. Or as 'tis with the Clock and the Sun, the one moves by Art, the other by nature.

2. Suppose there be some inward Spirit to raise their Affections, yet these graces arise in them without the destruction of the contrary Corruption. And so are like to Moses burning Bush, the Bush burning, but yet not burnt. And thus it was with Balaam, suddenly the Spirit of God came upon him, and he saw the beauty of Jacob's Tents and blessed them above all people in the world, yet his cove • ous, malicious heart against them was not consumed: We never read of Balaam's mourning for want of the sight of their glory, and of love to their persons and posterity; but the graces of the Saints do arise from the dying of the contrary lust or corruption which they see and are sensible of; and hence the act of grace ceaseth some • imes, because 'tis opposed by corruption, yet the being of it remains in full power, though not in the exercise thereof, because 'tis in such a Subject where corruption is dying, not living; falling, not reigning. Christ, dies, and so lives in his people; where Christ is indeed, there we are first buried with Christ before we are raised by him. Paul could do great things for Christ, yet sometime is weak, because his streng • h arose from the sense of his own insufficiency to think • good thought. The Saints see great things but 'tis in such a way, as that they that see not, might see, Joh. 9. 39. Paul is sometime set at liberty from pricking temptations, yet he hath them sometimes that he may feel them, and so be raised again. Hence many people suddenly find they love the people of God, and love the Lord, but never felt the contrary sin; suspect 'tis but a pang, as Capernaum was much affected, yet repented not.

3. The continuance of the risings of a Saint are life to him, they are his life; his coolings, and declinings, and decayings, death: But e contra to an Hypocrite, the continuance of his affections in Ordinances are deaths and burdens to him; the loss of them his liberty and life, wherein he allows himself.

As for example, Take an Hypocrite to prayer, he is affected for a time, but let him • e long at it, he is like a Fish in a Feaver fit out of the water, Mal. 1. 13. So for sanctifying the Sabbath, and being very strict, but stay long here 'tis death, 'tis burdensome to him; and hence we shall see his decays are his life, and that which makes him walk loosely is, sometime he repents and believes, and hath his Canonical set hours of prayer, and he thinks this is enough, and pleaseth himself with this, (who is constant?) But now take a child of God when his heart is • nlarged for the Lord, that is heaven; it is his food, and now he is in health, as Paul said, 1. Thes. 3. 7, 8. Now we live, if you continue steadfast: So for others, so also with himself, Prov. 4. 22. and if it might be ever thus, then happy; and the thoughts of this sweetens heaven; but take away these, 'tis his death; and hence he groans to God for the removal of it, Psal. 119. 4, 5. What good doth Christ, mercies, Ordinances, heaven do me with such a heart? Be not discouraged you people of the Lord, nor encouraged you that are good only in your Moods, as the wind turns you; whatever love you have 'tis whorish, and whorish tears, if you follow the Lord and yet have your haunts, whatever service you do it is odious to God, to work all day for another Master, and twice a day come to the Lord for bre • d. Do you think the Lord likes this, to taste of his grace, and make a meal of your lusts?

SECT. VII.

FIrst, To them that are fallen to begin again, if God would but give you ears to hear, who like strange Eggs being put into the same nest where honest men have lived, there you have been hatched up, and when you were young, there you kept your nest, and lived by crying and opening your mouth wide after the Lord, and the food of his Word. But now your wings are grown you have got some affections, some knowledge, some hope of mercy, and are hardened thereby to fly from God. Can that man be good whom God's grace makes worse? And that flies from God's Ordinances, and people, and private prayer? Consider what thou hast done.

1. You bring an ill report and name upon God, Ier. 2. 5. What iniquity have you found in me. If a Country be well reported of, its no matter if some others bring an ill name on it, Wise men will not believe them: But for the searchers of Canaan to bring an ill report of Canaan, this is sad.

2. Thou hast lost all thy prayers, all thy profession, nay better never to have known these ways, 2 Pet. 2. 21. then to forsake the Lord.

3. No men's misery is so great, Jude 13, 14. the blackness of darkness is for such. Search yourselves, you may secretly depart, when you are turning to the Lord ; as a Snail round about the wheel, the wheel moves it, but it moves a contrary motion of its own from the wheel: Therefore begin again. Oh but will the Lord receive me? Who knows but he may? And heal your back slidings, Hos. 14. Because fallen, return: I know not how. Answ. Take words; But the Lord may not regard us, You shall grow like the Lily, and be as firm as Lebanon.

Let them that stand, take heed lest they fall, and you discover your hypocrisy to all the world, or be like the Hypocrites whose beauty soon fades. And here let me commend three things to you.

1. Take heed that there be not found in your hearts a root of bitterness to grow up and choke you, Hebr. 12. 15. If your house be left empty, and yet one living lust left in it, seven Devils will enter again, and your latter end will be worse then your beginning. You do not know what hearts you have. Am I a dog, saith Hazael, ever to fall so? Let there be a lust after any creature, you will find the spirit of prayer die; then to think them too long in the Word, then to forsake the assemblies of Saints, then when your lust is met with, to oppose men, Ministers, &c. One reigning lust will bring all into captivity to itself, it will slay some, and make others serviceable to defend itself, Psal. 106. 14, 15.

2. Take heed of taking on you the profession of a Christian course without finding the rest, peace, joy, sweetness of such a course, Prov. 2. 10, 11. There is a satisfying pleasantness in promises, commands, Ordinances, you will never hold out else; for where-ever the heart finds rest, there it will abide, and for want of that it dies. As in Creatures, if it had rest there, the soul would not be unquiet, if in God, it would never go to the creature. Some sweetness you may find, but look to find full rest; as men do find some sweetness in creatures, and so in Ordinances; yet being used to them, they grow weary of them, because they find no God there, no fullness of rest, Hebr. 4. 11, 12. and go through all the world you shall never have it: Get all the terrors of Devils upon you, you will never stand by that; consider therefore as 'tis in sin, there is the act, and there is the pleasure; so in every Ordinance and Duty there is both. All Apostasy is from this, Ordinances are too burthensome unto men to be held unto.

3. Take heed you neglect not private prayer, build your houses fit for that purpose, though you sell some of your clothes; you will for your Swine to lie in, and will you not to meet God in? one hours meeting the Lord in private will quit your cost: And pray for this, do it least you do it in the woods, and deserts, and dens of the earth: So much strangeness from God, so much Apostasy; Pray that you may hold out in this hour of Temptation; that you may with David, not be forsaken, when gray-headed.

Thus you see now the particular Difference between Wise and Foolish Virgins, and what is the ground of the acceptance of the one, and not of the other? What then will be said? Can it be, That there are no Grates in Saints: Or, That there is no Difference between the one, and the other?

SECT. I.

Matth. 25. 5. Whilst the Bridegroom tarried, they all slumbered and slept.

I N this Parable were noted two things; First, The Churches preparation to meet Christ from verse. 1. to 5.

Secondly, The Bridegrooms coming out to meet them, from verse. 5. to 12.

In this second part, which now we are to open, three things are to be attended unto;

1. The delay of Christ's coming, or the longsuffering of Christ before he come, verse. 5.

2. The preparation he makes for his coming, a little before it, from verse 6. to verse. 10. by an awakening cry, which makes all the Virgins look about them.

3. The coming itself; where those that were ready, were with joy let in; and those that were unready were with shame shut out.

SECT. II.

Observ. I. THat in the last days Carnal Secutrity either is or will be the universal • in of Virgin Churches: When the Churches are purged from the gross pollutions of the world, and Antichristian fornications and bondage, then either there is or will be general Security: For these Virgins, when they first made profession of their Virginity by their burning lamps, were for a time all awakened, but at last they all slumbered and slept: This is the temper of the body of the Churches.

Matth. 24. 38. As it was in the days of Noah, so shall it be in the days of the coming of the Son of man.

Luk. 18. 8. When the Son of man cometh, shall he find faith in the earth? i. e. an awakening faith.

Hence the Lord forewarns his people of this, Deut. 6. 12. When thou comest to such a land, beware lest thou forget the Lord thy God.

Quest. But what is this their general Security?

Answ. Look as it is in our ordinary sleep, so it is in this general Security: There are these six things in it.

1. A man forgets his business, his work he was about, or is to be exercised about; so in a carnal security, men forget the Lord, his works, and his will; that which we most think of while we be awake, we least think of indeed when we be asleep: Take a man awakened indeed, O then the worst remember the Lord and his Covenant, Psal. 78. 47. But when asleep, the Lord and his errand is least thought of; and hence security is expressed by forgetting God, Psal. 50. 21. And hence Jerusalem's security was in this, they remembered not their latter end.

2. A man in sleep fears no evil until it be upon him, awakening of him; so this is another ingredient into carnal security, though sin lies upon them, they fea • not till evil comes; as Joseph • brethren, though warning is given them, they fear not: Like them in the days of Noah and Lot. And hence Job 21. 9. their houses are free from fear; the misery for the same sin is lighted upon another; yet the secure soul fears not, as in Belshazzar, Dan. 5. 22.

3. In sleep all the senses are bound up, the outward senses especially, the eye watcheth not, the ear hears not, the tongue tastes not, the body feels not; to this is an ingredient of carnal security, it binds up all the senses, as it did the Prophet Jonah his in the storm; when misery was upon him, he heard not, he saw not, he felt not; so when misery, outward or spiritual, is upon a man, he that had quick senses before, his eye sees not, watcheth not; Christians neglect their watchfulness for their friends, the Lord, and his Spirit, and coming; no • watch against their enemies that daily besiege them; the ear hears not the voice of the Ministry, the voice of Providences, the voice of the spirit within; the soul smells not, tastes not the sweet of any promise, any Ordinance, no nor of the grace of the Lord himself; hence it commends them nor; nay the soul feels nothing, no evil, no good the Lord doth him; that look as the Lord there said, Isa. 29. 9, 10. The Lord hath poured upon you a spirit of sleep, and hath closed your eyes; so the Lord closeth up all the senses, that a man is now stupid, when he is fallen asleep in security.

4. In sleep there is a cessation from speaking and motion: there a man keeps silence and lies still; so in carnal security, the spirit of prayer is silent, Isa. 64. 7. Psal. 32. 1, 2, 3. David calls it a keeping of silence; up, why sleepest thou? seek to thy God, say the Mariners; indeed men may talk in their sleep, so men may pray in their deep security, yet not thoroughly awakened: And there is a lying still, no progress; so in carnal security the soul stands at a stay, goes not backward, grows not worse, but goes not forward; such a one is compared to the door on the hinge.

5. In sleep the senses being stupefied, and motion ceased, a man falls a dreaming; some dreams he forgets, some he remembers, and in his sleep fully and firmly believes them; so in carnal security, now a man's • mind dreams of that which is not, and of that which never shall be; a man's mind is grown vain, and full of fancies and dreams; those things which never entered into God's thoughts, something a man dreams of the Lord that this is his will and mind, which is not; of the world, that it is a goodly thing; of things to come which shall never be.

6. In deep sleep, though a man be awakened, yet he presently is overcome by his sleep again; so that is another ingredient into spiritual slumber; sleepiness is predominant over his watchfulness; and thus it was with the Disciples in the garden, they slept; the Lord came once and twice, and awakens them, yet they slept till temptation surprised them; scarce any Christian so secure in the chambers of Christ, but he hath some knocks of conscience, some cries of the Ministry, some woundings from the Lord, and they do awake him, but yet he falls to sleep again.

SECT. III.

WE shall now show the Reasons why Virgin Churches in the last days are or will be overcome by security.

First, Because that in Virgin Churches there are the strongest provocations to this sin: Which are chiefly three.

1. Rest and places of peace, and freedom from hard bondage; Jacob may sleep with his stone under his head, but much more easily under his own Vine and Fig trees. A man may be secure in the times of trouble, but much more in times of peace, when we have our beds made soft for us, and easy pillows. Friends can boldly desire us to rest, where there is lodgings for us: The world thrusts us out of lodging: While the prick is at the breast the Nightingale awakes and sings, but when that is taken away it sleeps in the day. In times of persecution Paul is preaching till midnight, and the Lord is remembered in the songs, and sighs, and prayers of the night-season; but in times of peace, peace like Iaels milk and butter stupifies all the senses, though destruction be near; Hence Deut. 6. 12. Then forget not the Lord. Do you think that Noah in the Ark, when the waters swelled above the mountains, was secure? no, but when the waters ceased, and he had his Vineyard planted, now he sleeps in his drunkenness, because he knew not the strength of wine. In the Virgin-Church, where this sleep is, we suppose this freedom from evil.

2. Because there men are most free from inward pain; for where there is much grief and pain, there's no rest, though all the house about be still; but when the house is still, and the body well, now tis hard but there may be rest; Whiles the Christian doth live under Antichristian pollution, his Conscience hath no rest, and hence 'tis awake there; here (saith the soul) I want the Ordinances of God, Oh that I had them! Here I see sin and wickedness abounding, that my child is like to be poisoned therewith; here are such and such superstitions that my Conscience cannot bear: Hence Conscience is kept waking. But in Virgin-Churches, where the house is swept of these, now Conscience is quiet and at rest; now I have got a Levite into my house, God is now blessing me, &c. Now Conscience hath laid down its burden, it falls down to sleep; now they cry, The Temple of the Lord,

3. Because in such Churches there is most aptitude in men to spiritual fullness, viz. plenty of the means; there is all the Ordinances; in this mountain, Isa. 25. 1. God's feast is made, and fullness of spiritual gifts and graces, because they have now escaped the pollutions of the world, conquered the enmity of the world; now have come to a good measure of grace, and conquered the way of their enemies, got the better of them; hence, as the Israelites made peace with the Canaanites, not when they were too strong but too weak for them: So now the Soul comes to be at rest, to lay down its Warfare, and to yield to a truce, to a league to his lusts and distempers for a time. When men are kept short of food, now they awake; so when the Word of the Lord and his Ordinances be rare and precious, and hard to find, now a Christian can trudge after them; but when men are full, now they desire rest; so 'tis here.

4. Because in Virgin-Churches, there men are most apt to be overtaken with weariness; A man that never walked on in a holy way, may at first setting out delight in Christ; but after he hath done walking in it, now he is apt to faint; especially, if he sows much, and reaps for the present but little. And hence Gal. 6. 9. You shall reap in due season, if you faint not: Now in Virgin-Churches, these Virgins are such persons as have begun to make a profession, and have made a fair progress; O how difficult now is it not to be weary! it's strange to see what short spirits after the Lord, what large after the Creatures we have.

II. Because they are the more easily overcome by this sin, than by any other.

1. Because it's a sin which a man least foresees or fears: The Apostle saith, They that are drunk, and that sleep, sleep in the nigh; and yet here men sleep in the open light; Why so? Men see it not, men know it not; sleep steals upon a man: It's lawful to sleep; carnal security arises chiefly from the use of lawful things, on which a man's heart and thoughts are spent; they eat, drank, gave in marriage, they could see no hurt therein. When a man is had before Councils, now a man fears to sin, he knows he shall be tempted unto sin; but when the Lord brings the shoulder from under such burdens, now to fear out Tables, our Beds, our Wives, our Children, our Callings, our Professions and the snares of these, Oh it is exceeding hard!

2. Because Security is so sweet a sin; O sleep is sweet; meat is sweet, but men may be soon full of that; but when sleep comes, many hours are little enough to entertain that: Some • ins are sweet for a time, as a short meal and away; but sloth is a sweeter sin than any else besides. Let a Christian ask his heart, when he can take no content in Pots, or loose company, or Queans, and can find none in the Lord, yet this will give him ease, viz. his sloth: When he is weary of the Wold, and of walking with God also, yet sloth is his delight; and hence he cries, A little more slumb • r and sleep, until destruction c • mes as an armed man: When a man delights not in his Wife, Children, Riches, Honors, yet is he sometimes contentedly swallowed up with his sleep and rest.

3. Because Sa • an doth make his strongest forces ready always to bring a man first into this in; because this makes way for the entrance of all sin and misery; no people so happy as the Israelit • s, while they were awakened and up with God; no misery could hurt them, Ier. 2. 1, • , 3. but when they forgot him, all misery came in; While the strong man keeps the Palace, his goods be at peace; it's his care to keep men secure and still.

SECT. IV.

LEt us therefore now examine whether this sin be not out sin in this Country, if it be not begun among us; if we be not sleeping, yet are we not slumbering? if we are not Virgin-Churches, why have we the name of it? if we be Virgin-Churches, then make search if this be not our sin; we have all our beds and lodgings provided, the Lord hath made them easy to us; We never looked for such d • ys in New-England, the Lord hath freed us from the pain and anguish of our Consciences; we have Ordinances to the full, Sermons too long, and Lectures too many, and private meetings too frequent, a large profession many have made, but are you not yet weary? if weary, not sleepy, not slumbering? it may be on you before you are aware, and you not know it; and when so it is, it may be so sweet that you may be loath to see it, that so you may forsake it. Let me knock again, is it not so? Let me come to every man's bed side, and ask your consciences.

3. Have you not forgot your God, and forgot your work also? the business for which you made this great undertaking? Psal. 106. 12. When they were saved from the Sea they soon forgot the Lord: Hath not the Lord by a stretchedout arm brought thee and thine through seas and dangers, and delivered you wonderfully? are not all his kindnesses forgotten? all your promises forgotten? When the Lord had brought the Isra • lites out of their captivity, and some hopeful beginnings were, they came for the Temple; the dust was precious, but God's hosue did lie waste, Hag. 1. 5, 6. Consider your ways; no man prospered scarce in his estate; God did blow upon their corn because they forgot their end. What was your end of coming hither? the Ordinances of God, the presence of God; and oh one day there better than a thousand elsewhere; hath it been so? No, but as it is verse. 9. Every man turns to his own house: Every man for himself, to their own house, lot, accommodation, provision for children; and in the mean while the Lord's house lies waste, you build not up that; the Souls of thy Brethren in Church-fellowship, yea, of thy family are not built up; the Lord's house is despised now; and it's like the Schools of the Prophets, and much more. Oh thought we, if we had such privileges, how would we improve them! but when we have them, have we the same thoughts? do we not forget them, like men that come to a place for gold, and find it not without digging, they fall to l •• de their ship with wood or coal, that which it will bear.

2. Have we not shaken off all fear almost of sin and misery? Go to the Ant thou sluggard, she fears and provides against a winter: Do not men think that we have fled too far for the cro • s to find us, or as if the Temple of the Lord was such a Den as no Foxes or Wolves could follow us into? especially when there are causes of fear, when War is proclaimed, and the causes known, and yet they are never feared: How many men have the hand-writing of death in their Consciences against them! this they confess is naught, they have lived careless, sluggish, and have had some sense of it, yet no awakening fear of the terror of the Lord; when a Prince is nigh us, now to commit a little lewdness is great wickedness: where is the man that trembles at the nearness of God to us? when a breach is made, then fear enemies. Divisions and breaches go before falls of Churches; where is that spirit of Jehoshaphat, that feared and proclaimed a fast? When God hath begun to smite, what cause is there to fear! We have been hurt, and yet not laid it to heart; the Lion roars, shall not the people fear? I believe we should not have had those Pequot furies upon us, but God saw we began to sleep: Where is the man that, with Paul, knows the terror of the Lord, and hence persuades men? when the enemy is ever about us, there is always cause of fear, and yet we fear but now and then.

3. Are not our senses bound up? look upon men in their fields and conversings, buyings and sellings; where is a daily, weekly watchfulness over our thoughts and tongues? Look to men's closets, do men there call themselves to account? can they find leisure or need of it? are not men's eyes closed up, that the glory of God in the Scripture is a sealed thing? Men have eyes but see not; are not men's ears sealed up? Some Sermons men can sleep them out; man's voice is heard, but not the voice of the Son of God: Oh how many men are there that become quite Sermon-proof nowadays! Are not men blockish, dull, senseless, heavy under all means! they taste not, smell not, whereas elsewhere, O how lively and spiritual are they!

4. Is not the spirit of Prayer, that lamp going out in the Church of God? the blessedness of all flourishing Plantations in the world began by means of that, and shall not continue but as it continues; and if ever cause to seek for prosperity of Plantations, these have need. If God should take away this generation of Magistracy and Ministry, what would this despised Country do? and what would become of your children? then no Schools for them, when no Gospel left among them; then every man's sword shall be against his brother, and God spreading the place with darkness, which through his presence is made light; what little hope of a happy generation after us, when many among us scarce know how to reach their children manners? How apt are we, like to those Asian Churches, to fall into those very sins which overwhelmed them, and ruined them? how many fall off, and in time break forth, that it would make men sick to hear of their pranks? what place more open to temptations of persecution and worldly delusion? go up and down the Plantations, where is the man that lays things to heart? who hath the condition of the Country written upon his heart, and presenting it before the Lord, rather than his own good? Oh men are silent because asleep! How do sins run thorough men as water thorough a mill, and men regard it not? what means, what deliverances have we had! but oh what little thankfulness? 2. Do we make progress; nay, is not out shadow gone back? I sleep, but my heart waketh; it should be so, but it is not so indeed.

5. Have we not fallen a dreaming here? what meaneth else the delusions of men's brains? what a swarm of strange opinions, which (like flies) have gone to the sores of men's heads and hearts, and these are believed also? and more dreams men have that are never spoken; every man hath some drunken conceit that rocks him asleep; dreams are quite contrary to the truths. What meaneth these, if men are not sleeping? First, Drunken dreams of the world. Secondly, golden dreams of grace; that these things advance grace which indeed destroy grace; that there is no grace in the Saints, no grace in Christ, no human Nature, no promise to evidence grace; no Law to be a Rule to them that have received grace: Who would think that ever any should so fall by a simple woman? But if this be not general; yet look how do men begin to dream concerning the world? scarce a man but finds want, or is well; if he wants, Oh then, if I had such a lot about me, such an estate, how well then were I? and e contra, They that have it, and now they take their rest: Take heed, saith the Lord, your hearts be not overcome with cares; So say I to you.

6. Doth not the Lord oft awaken us, yet we fall to sleep again? the Lord awakened us by the Pequot Hornet, yet what use is there made of that? doth not the Lord oft meet us in an Ordinance, but he is soon lost and gone again? Is there a man that hath not had his cross since he came hither, as loss in cattle and estate, a dear Husband, Child, Wife dead? a sore and sharp sickness, &c. he hath been exercised with, &c. but do we not sleep still? if it be not thus, it will come; fear it for time to come; but if it be thus, then I say no more, but know it, you are in your enemies hand; and in such an enemies hand, that if you mourn not under it, will open the door either to the entrance of some gross sin and temptation, or for some heavy and sudden wrath. It's sufficient for me this day to show you where your hurt lieth.

SECT. V.

HEnce see the reason why men are worse in Virgin-Churches, than in polluted places, and why it is so generally; Because here are more temptations to make them all slumber and sleep; here their beds are made soft, here the storms are past, here they are under the shadow, and out of the sun, and security opens the door for an enemy: No wonder if the City be taken though never so strong, if it grow once secure: no wonder if the world be entered, and men are grown more worldly; and if Satan be entered, and men grow more passionate than ever before; no wonder a man's work be neglected, if he be asleep, Ordinances more slighted than ever before: Never shall you see Security fall upon a man alone, but it brings its train with it; when the Husbandmen sleep, tares will be sown, and when the Disciples sleep, temptations will enter; This is that which the Lord testifies of his people, Ier. 2. 2, 3, 4. I remember what thou didst in times of straits, in a land not sown; everyone that touched you did offend; but in the seventh and eighth verses, when brought to a plentiful Country, they did not so much as say, Where is the Lord that hath done this for us! But yet the Lord questions his people for this, What iniquity have you found in me? which question you cannot answer without grief here, or confusion another, day. You that are the Lord's, often have heard this complaint (for this may be your condition as well as Noah' s and Lot' s) but now see the cause of it, how hard to awake on hour? how hard to walk with God one day? short awakenings you have, but long sleeps (this may be your condition for a time) but you cannot continue so forever if you are the Lord's. But if you do continue so, especially without bemoaning this unto the Lord, 'tis a question whether ever there was that oil in your vessel, which others have, when not only a man's acts grow worse, but the very spirit of a man degenerates; when not only the leaves of the Vine fall, but the Vine itself groweth degenerate, and hence continueth so; this is a sore evidence of a woeful state, Ier. 2. 20, 21. When the yoke was upon thy nick, thou saidst, Thou woe • l • st not transgress; but the Lord hath broken thy • ands; and now thou art become a strange Vine: Remember, it will be an heavy indictment against thee, to be good in Meshech, but base in Zion; to be then worst when the Lord is best.

Use 3. Hence see one reason why the Lord pursueth many a Soul with inward terrors and outward sorrows. Those that are fast asleep, because soft speechs cannot awaken them, hence we lay our hands upon them, and sometimes knock them, because this is the way to awaken them, and then they hear; so the Word and Spirit speak to a man, but such soft still winds rock them asleep rather than awaken them; hence the Lord layeth his iron hands upon a man, and knocks by blows, and now when affliction is upon you, now you can hear; When as the winds and water were ready to tear the ship in pieces, now they inquire, Why were they sent? And the lot fell upon Jonah, who was then sleeping; it is easy to awaken out of natural sleep, but very hard out of spiritual security: All the terrors of God on Jonah within and without are little enough; but at last he could hear, and run on his errand. Psal. 30. 6, 7. Why did God hide his face from David? he said in prosperity he should not be moved; this was the reason of it; the Lord sees you have need of it; seldom shall one see an awakening Christian without inward temptations and terrors, or outward sorrows: Oh consider then if the Lord do meet with thee! consider thy own security thou hast been in, or art apt to fall into! This is the sin you must inquire after and find out; and do not account it hard, though long, though bitter; for never greater misery than for the Lord to say Sleep on; it is one of the heaviest Judgments, for the Lord to let a man go on in a secure condition without blows; mark therefore unto the end of those blows, to be thoroughly awakend by them: For sometimes when the Lord sends them, a man (if they be not very bitter, if he hath any rest) lays them not to heart, Isa. 42. 25. Fire burnt about him; and in this Country I know not what curse befalls men; peace makes men secure, and sorrow makes men discontented, and sunk, and discouraged, which may be for a fit in a Saint; but to continue so, this is that Ahab: Oh when as thou feelest the blow, look now that thou dost awaken, and be thankful for it, that you met with that you did never reckon upon, viz. to be frighted out of security thereby.

SECT. VI.

Of Exhortation, TO watch over one another, by exhorting one another while it is called today, Heb. 3. 13. Let both the Watchmen and Members of Churches do this; for this is one means appointed by the Lord to preserve the soul from sleeping, 1 Thes. 5. 1, 5, 6. Exhorting one another; as it is in Cities, when the Watch is apt to sleep, they have their companies that are passing up and down the walls the greatest part of the night, and so they are kept waking; and we shall find, that as it is in a Town where men are all asleep, one Bell-man, one waking Christian will keep life, and spirit, and the power of godliness in many; and when he sleeps, all are fast. Nothing in the world brings security sooner upon men than sleepy company: Officers of Churches watch not over members, nor they one over another, exhorting and crying one unto another to their work, while it is called today: Oh then let every man get up, and fall to this work of mutual exhorting! go and visit one another, go and speak oft to one another; and if thou be a child of the light, see that thou endure not thy fellow servants to sleep in the open day in one duty or another. Know, if God stirs thee, thou wilt awaken others, 2 Cor. 5. 10. We knowing the terrors of the Lord persuade men.

2. Consider thy labor cannot be in vain here; the best mettalled horse needs spurs; others are asleep.

You will say if I knew such a sin I would speak, but I dare not.

Answ. It is the case of all the Virgins, they have need of it, Jude 23. Some save with fear, pulling them out of the fire, Matth. 3.

3. Consider this is one part of your Warfare, to keep your watch whereby you may be made conquerors; You complain you have many sins and temptations arising and prevailing; never do they usually prevail, but when you are secure; first the Watch is taken, and then the City is suddenly taken; now look as Paul, 2 Tim. 4. 6, 7. he hath finished his course, and fought his fight, and now expects the crown; how can you end your days in peace, that cannot in some measure find and feel this? The Church is the City of the living God, this is taken, and every man in it, unless you be watchful, and exhort one another daily, while it is called today: And that I may not speak in the clouds,

4. Their sin will be yours.

First, Labor to know the state of thy Brethren whom thou art to exhort; what their sleepy neglects be, and sins are; it may be thou hast known one hath been very humble, tender, affected under Ordinances, made many fair shows and promises of growing, and thriving, and sensibly complaining of his own vileness, and now he is in a silent sleep; Dost thou know this, and wilt not speak a word to awaken him, for whom Christ shed his blood, who it may be will do thee as good a • urn, and make many a prayer for thee? • arnabas when he saw the grace of God, exhorted them with full purpose of heart to cleave unto him; much more should you when you see grace dying, 2 Thes. 3. 11. Paul heard that some were idle, them he exhorts to work; what good might one word do?

Secondly, if you do not know, inquire with a spirit of much love, how it is with them; as David of his Brethren when they were gone into the fields; do you not decline, do you not stand still? how have you found your heart since last Sermon, Sabbath, Fast, Affliction? have you got any ground against that sin you complained of last year? &c. Suppose you cannot do this to all, yet why not to some? Suppose you have no other place than when you meet them in the fields, do it there, Jude 20. Build up yourselves, &c. Now here a man must know the height, how high they are built already, how can they lay their stones else? It is one of the heavey curses of God upon the Idol. Shepherd, He shall not visit the hidden, nor seek the young, Zach. 11. 16.

Thirdly, If thou knowest nothing from them, then relate thy own condition, this is a most lovely provocation, and exhortation unto another frame, for one great cause that hardeneth men in their security, is because they see no such living Christianity in the world: But when they do, now (Zach. 8 • ) many shall take hold of the skirt of a Jew, for they shall say God is with you; Agrippa was almost persuaded and awakened when he heard Paul relate his conversion; although there be many impostors in the world that do so, Tell me, are all things in peace with you? the Devil is in you then: What? hast no temptations? yet many; Dost not observe how they prevail? yes; dost never get strength against them? yes; hast no good days after them? yes, much peace and life, and presence of God! Hath the Lord given these talents to thee to be hid in a Napkin, this treasure to keep and not to spend? who knows but that the speaking of these may awaken others? these temptations, and this condition is mine, these sins I find he makes a great matter of them; Lord what will become of me that am hardened under them? this peace they find, my Soul is a stranger to it; Conscience will work thus: Women should speak thus to women, and men to men; others were provoked by the example of the Corinthians, to help others; so there is a provoking power here.

Fourthly, If this prevail not, speak often to them, of the sins of others; in condemning others you condemn them; and this will make them look about them; view the fields, and show them the tares that are grown up by security; and laying down these sins you strike at the root of theirs; It may be, you cannot tell certainly, Acts 2. 40. The Lord made this one means to awaken a Belshazzar, Dan. 5. 22. God turned thy Father into a beast, &c. to live in the woods, yet thou humbledst not thyself, &c. How many Professors doth God deal so withal?

Fifthly, Enter into Covenant and brotherly promise to exhort one another, as David and Jonathan; If any hurt be toward David, Jonathan will speak of it, 1 Sam. 20. Some may in Church-fellowship be more nearly knit than others, to call one another to account, to tell one another their fears, to know of one another their progress. Canst not give an account to man? how wilt thou give an account to God of it? I am persuaded many a man lies smothered to death by means of this. Canst not come to the light of a candle? Oh how then canst thou appear before the light of the Sun.

Sixthly, Provoke one another to frequency in Ordinances, Heb. 10. 23, 24. and therein consider one another; dost see thy Brother in doubts or complaints call him to pray with thee; dost see things go ill in Churches, and men bite the bit? call to fasting and prayer, three or four together, as Paul, when he saw the ship sinking, then he exhorted them, Act. 27. 22. Especially when you see danger near men's hearts, ready to be lost in the World: In these times suppose only two, or three, or four should go and pray one half hour together, and tell one another their wants, now help here; in our times it hath been so, one living Christian helps others dying.

But yet how is this neglected, as if men were resolved not only to die sleeping themselves but to let others sleep also? No, you will say, not myself; yet it may be in your family it is so, and before the Lord.

What art alive to God and family, where thou canst do but little common good, and art dead to thy Brother? it is made a sad sign of a man forsaken of God, if when he thinks he shall sleep his last, and be damned himself, yet he would have others damned also. Tell me, would you have all New England lie in security as well as yourselves? No! do you not desire it when you use not the means that prevent it; and that is mutual exhortation; Oh therefore do it; Ministers may preach, and every man sleep still, unless some awake and rouse up the rest (as some, when others are abed and fast asleep) that lie a dreaming: Some there be, that though Doomsday were tomorrow, they would sleep; Oh therefore let me persuade someone or two to fall to his work, lest their security prove your undoing; therefore speak oft one to another, forsake not your assembling, visit one another, pray one for another, warning one another, that you may awake with the Lord one hour.

SECT. VII.

LEt every man not only exhort his brother, but fear this himself; You have a race to run, many enemies to conquer, sleep not lest you fall short, sleep not lest you be taken captive: lest in exhorting others, your selves proves Reptobates: I will not tell you what I fear, but Luk. 21. take heed lest your hearts be overcome; be not drunk with some delight, be not filled with vain cares; Hence, prevent it, as Noah moved with fear made an Ark.

First, Set a high price upon those awakenings and revivings of heart that God sometimes giveth you; I am sure you find these sometimes. A man that hath nothing to lose, will sleep with his doors open in the night; when a man hath a treasure he will be watchful to keep it; all security comes from an undervaluing of the Spirit of grace, and its presence among us, Prov. 4. 13. keep her, for it is thy life; and when it is lost, what are you but dead?

Secondly, Consider thy continual danger; if enemies be at the gates, all the Town is watching; one would not think the depth of security that is in a careless heart, Psal. 30. 6. I said I should never be moved; he had good days and a thankful heart; then God did hide his face: A man would think Sampson should awake when the Philistines are upon him; but here Devils be upon thee, 1 Pet. 5. 10. If all be well now, yet remember evil days; would you know when? even then when men say peace.

Thirdly, Know the work you have to do, and make it your main business; when men have weighty business of the world in hand, they cannot sleep in their beds; and as the wicked, Prov. 4. 16. They sleep not without doing mischief; and so 'tis their main work.

Fourthly, Call thyself to account daily, let not thy Soul long go on without reflecting, What do I do? Harts and Hawks kept from sleep lose their wildeness, but they must be constantly tended and kept watching: So consider the account you must give to God, 2 Cor. 5. 9. with 11. Hence Hag. 1. 5. Sins were upon them, and they repented not; miseries, and those were not removed; because they considered not their ways, especially before the great Tribunal of God. I am persuaded the reason why men walk in their sleep, and go dreaming up and down the world, is this, they consider not, nor reflect upon themselves to any purpose; what do I? whether go I? no Sermons awaken, you consider not of them.

SECT. I.

T Hat Carnal Security falls upon the hearts of all men by degrees; for all the Virgins here first slumbered before they slept; they first fall a winking and nodding (as the word signifies) short sleeps, and then startle, and awake again, before they fall asleep for a longer time: a Christian is a slumbering Christian before he is a sleeping Christian.

The truth of this may be seen not only in these Virgins, but also in other Examples of security in the Scripture: As the old World, Gen. 6. 2. They saw the Daughters of men, they let their eyes wander, and their hearts lust.

2. Then they took them Wives for to solace their hearts in, to please themselves only, and not the Lord; they ate, drank, gave in marriage; they came not to that height of wickedness, to commit Adultery, or to live in Whoredom.

3. Then they became fleshly and sensual; spiritual things are out of taste and relish with them.

4. Noah Preacheth, and they slight him; he condemns them, and they regard not him.

5. Then God sets a time; no stronger means to awaken than this; and yet they go on; and now they were come to their height.

Secondly, The Israelites. Deut. 8. 12. 1. They ate and grew full; here is first spiritual fullness. 2. Blessing themselves, in their estates, herds, flocks. 3. Then proud in heart, verse. 14. 4. Then they forget the Lord, and all that ever he did for them, verse. 14. 5. Then men ascribe all which they have to themselves and creatures, verse. 17. though only in their heart. 6. Then cleave to other gods, verse. 19. and here lie so fast asleep, till plagues came down upon them.

Solomon saw the sluggards Garden over-grown; now as it is in fields, the weeds do not over-grow all the ground in one day, but they are a long time a growing, but by degrees they overgrow all, that when he awakes (all is so over-grown) he knows not where to begin: So it is here.

Be sober, be vigilant; security is a kind of spiritual drunkenness; a man is not for that time his own man, not a sober man; now this is by frequent and often sipping; a man he is half gone first, and then he is wholly gone; he hath not presently drunk out all his senses, not dead drunk; So it is here.

SECT. II.

IN regard of the quickness and power of the life of Conscience; whether it be a natural Conscience awakened, or a spiritual Conscience awakened; it is with Conscience as it is with a prisoner in a house; though all in the house sleep, yet he is bound, he cannot, and hence he is speaking, and will awaken the house; so Conscience hath know, These sins I have watched against, and been humbled for, these duties I have done; but now, Now saith Conscience, you neglect them, now you are worse, now fallen; now a man startles, espcially when one stands at the door, and calls to Conscience it will awaken; so when there is a word to call, Conscience will be crying ever and anon within, especially when any hope or leisure to speak with any as they pass by; so it will take men sometimes in their fields, and talk with them, and chide them: Security grows up easily, but the awakening light of conscience cannot be soon done out in any man; hence sometimes a man sleeps, and then awakens again; Hence Rom. 2. 15. Though they had many sins, yet it would accuse and excuse; as those that are come out of their own Country to dwell in another, or from a great estate, in a mean condition, they cannot easily forget their friends and relations, but in time it wears away, Prov. 20. 27. Conscience is God's candle, it will shine, and is not easily put out.

2. Because the Lord doth never depart from men but by degrees, and hence security falls upon men by degrees; when God is near unto men, then usually they be awakened, as the Israelites before the Mount. Now the Lord to show the riches of his patience and long suffering, he will not depart suddenly, and leave the Soul in a dead and sluggish estate. And hence the Cherubims glory Ezek. 9. 10, 11. departed by degrees. Isa. 29. 10. with 13. God doth not so deal, as presently to close their eyes quite up, but they are awakened to draw nigh to God with their lips, which is of God, and then the Lord closeth up their eyes; never can a man be cast into a deep sleep, till the Lord saith Sleep on, or till God close his eyes; and that he doth not presently; as to the Disciples he comes a second and third time.

3. Because this is the most ready way and method for sin and Satan to bring the Soul into a deep sleep, nay, to make themselves to sleep, which is that he aims at; look as it is with those that sell things, their scope is not to put off their commodities, but to put them off so as they may have money or moneys worth for them; so it is here, the scope of Satan is not only to bring men into security, to give them ease and peace, Luk. 11. 21. but to have his money, that the Soul may give itself to it: Now as it is in buying of Fruits, Sugars, Wines or Strong-waters, they will not buy all presently, nor buy before they see and taste, they know not whether tis good or no, or whether they shall need it all or no: So here, to lie in such a secure condition, as to neglect all means, to be hardened after all sins, this Satan will not offer, not will men buy, or give themselves to this, they know not whether this be good or no, less will serve them; and hence taste first a little slumber and sleep, and so call for a little and a little more until a man is a beggar, Prov. 6. 10. as at first in Paradise; first look, then taste, then eat; so here.

SECT. III.

DO not think you are out of a state of carnal security, because you have many times some quickenings and revivings of heart, because they may be only awakenings between thy slumbers, which like slashes suddenly come and suddenly go again, which make thee startle, and rub thy eyes, and stir up they self, but down you fall again; where ever life is in a Christian, it is ever acting for spiritual ends; a man will awaken first with God in the morning, and go first to him in prayer (extraordinary occasions not preventing) and he will go from his prayer to his work, not as doing his own work, but as doing the Lord's work, howing, plowing, sowing for him, &c. Now when the life of Christ doth not act in men, and act men, it is either because there is no life at all, but only the awakening of Conscience which soon dieth, or else that living Christian slumbereth at least then; slumber is upon thee though sleep is not; make it out else any other way.

Object. If so (you will say) who is not then sleeping?

Answ. Take Lot whilst vexed with the Sodomites, he awakens; take Paul while tossed up and down in disgraces and reproaches, his inward man is renewed day by day, though the outward man die. The Saints have some kind of sleeps when they are at their best; but these are sick sleeps; but thine are sweet sleeps to thee. I know Christ may say to his Disciples, Watch and pray, temptations may be near, but their eyes may be heavy; the Spirit may be willing, the flesh weak; and that it is infinite mercy the Lord will awaken them, a first and a second time it may be by Sabbath awakenings, &c. Many cannot tell what to make of themselves, because of their drowsiness and Gospel-slumber: Methinks this may break thy heart, Cannot you awaken one hour? know therefore your sin; It is a hard thing to be fully awakened, to have all heaviness to sleep taken away; the Lord hath taken you here alone to himself, you do by fits watch and pray, but it is only as men asleep, not awake: The Son of man is betrayed, Christ, and Gospel, and Ordinances; and can you find in your heart now to sleep?

Oh therefore shake off your slumbers and short sleeps, lest you fall to sleep; and for sleeping, be awakened by some direful blow; Look upon those men Isa. 29. 10. God hath closed their eyes, that is a fearful thing; look upon many professors, all their savor, and heart, and life is gone almost, and they know not that they be asleep, not all means cannot awaken them, or unseal their minds again; God knows how far you may fall, if you give way to a little; especially if God takes away Ministers from you, and that the Elders that have known the works of God be gathered to their Fathers; especially if you know it, and yet go on in your slumbers; if you will not awaken when God cries and calls, you shall slumber and sleep; like the Smiths dog, the harder the Master strikes, the faster the dog sleeps, being used to it. I knew a man of great estate, oft quickened by the Word; but he lost all life and heat again, and he prayed, and desired the Lord to keep him, and yet decayed, but he could not tell the reason thereof; at last the Word began to grow common, and he slept there also; Conscience told him there was some evil toward him which he feared, yet still slept, and continued so; notwithstanding his fears would thus awaken him oft; at last an affliction came, he regarded not that, but was impatient and froward under it, till at last all he had was gone, and then he looked about him; when his house was burnt, he was asleep; he prayed, but lost all by sleeping when he should watch; so security grew upon him; and hence, no wonder misery met him: Oh! take heed therefore of giving way, liberty, or toleration to a sleeping profession, and your slumbering Religion: as men will not tolerate Ceremonies, because they are the fruitful seed of the body of Popery; so here, &c.

SECT. IV.

Quest. WHat are the first degrees of this spiritual slumber?

Answ. 1. When men have lost the satisfying sense of the blessed face and love of God; when hypocrites have lost the imaginary sight of it, and Saints the real enjoyment of it, Psal. 17. ul • . I shall be satisfied when I awake with thine image; sleep first shows itself in closing up of a man's eyes that he seeth not anything about him; hence, something else contents, and must do it when you feed not daily on the Lord's love; and when that, then vain cares and thoughts ( Luk. 21. 34.) overcome a man, and then he groweth a very worldling, as if he had hope of no other portion; hence no mind after spiritual good things; hence he sleeps at Sermons, hence he falls out into passion, and discontent with his present condition, nay, with every other thing when any cross comes: Because these things are sweet to you, and God is not, when discontented; the Lord keep my soul from entering into thy secrets; Oh consider it if you have had sense of the Lord's love in Sacraments! and some new doubts arise, and you are not satisfied with it; now look to yourselves; it is impossible a Christian should do any work without rest. Now as bodily feeding causeth rest, so doth spiritual feeding, spiritual rest; feed and rest here, and it will make you fall to your work; feed not here, rest not here, and you will in something else; and carnal rest will bring carnal neglect.

2. When men have lost all fear of the wrath to come, and the terror of God another day; not always a fear that I shall bear, but a dreadful apprehension what it is. Many Christians lose the sense of God's love, yet the Lord keeps them in the sense of his anger, and so they are awake; but when both are gone, or this is gone, then there is and cannot but be the first security. For as it is with children, when their eyes are open to see and consider the things of the world, now they are begun to be awakened; I never look upon a Christian fully awakened till now, that the Lord lets him see the things of another world; and when this is lost he begins to sleep, 2 Cor. 5. 9. with 11. 2 Pet. 3. 11. 12. Some securelings thought all things were past; No (saith he) there is a time a coming when all things shall be dissolved; what manner of persons then should we be ! Hence this being lost, men fear not sin, men prize not mercy, men wonder not if ever they escape; hence men live and hang between doubt and fear, never make sure, because they know not what God's wrath is: Nay, lastly, hence nothing awakens them, that though they know their misery, yet they will go on (the highest degree of spiritual security) Oh then keep these thoughts awake! what it is to be forsaken of God! what it is to grapple with him!

3. When men have lost their foresight, and hence provide not against an evil day; when Christians keep their profession, and go on sweetly in their course, but to lay up for after-claps, that they do not, when Christians like Grashoppers sing all the summer, but what have they to live upon in the winter time? the Ant can learn them that, Prov. 6. 6. Go to the Ant thou sluggard, that provideth her meat in the summer; the Ant by a secret instinct (though simple and little) considereth there will be a winter, and that summer is her gathering time; so a Christian, if awakened (though simple) will be taught to do something which may serve him, not only now, but hereafter also; when men in times of peace and enjoyment of Ordinances never fear, muchless provide for that time, that all these treasures shall be taken away and carried to the King of Babel, Isa. 39. when men in their life time think not of setting the house and heart in order before the evil day, when men are not that now which they would wish themselves to be another day, when men lay not up treasures of tears and prayers in heaven, nor are provident for eternity, no • think this will be my peace, nay my glory another day, though I lose now; men will lay up treasures on earth, and provide for themselves and theirs; hence their hearts are lost here, and lay in nothing spiritual for the future, Prov. 10. 5. he that gathereth in harvest doth right (but a sluggard will not) his heart and mind is taken up to provide this and that for future; and hence 'tis that the Christian is full of sorrow and tears in times of peace; but when the day of trouble comes, he can lift up his head (now redemption draws nigh) when another in times of trouble hath most terrors, because the one was not laying up against another day, as the other did.

4. When men go to prayer without receiving any answer, now a man begins to slumber, Prov. 13. 4. men that are fast asleep speak not all, but when awake a little they speak a little, and then sleep, and then awake, and sleep again; so men pray and sleep again; it is a deep slumber also when men shall beg for bread and money, and then fall a sleep constantly, and so lie down satisfied: Oh take heed of this! Hence comes

• First, Snarling at God.
• Secondly, Heartlesness to the duty.
• Thirdly, Formality in it.
• Fourthly, Profaneness of course at last.

5. When men do gain something from the Lord in the use of means, but now stand still they go no further; they lose not what they had, but they gain no more; they grow not, Matth. 25. 26. Thou evil and slothful servant; that hid his talent, and did not employ it; and here is usually the beginning of a man's fall, when (like one in a journey) he goes not forward or backward, but stands still, and so falls, Prov. 18. 9.

6. When men do duties that are easy, but when any difficulty is in them, now they fall down asleep, Prov. 20. 4. and 12. 27. and hence beg the sweet and gain of Christianity: it's sown in difficult duties; when the Soul denies itself most: But when men not breaking through the difficulty find not the sweet of it, Lord! what a tattered profession is there, that men come to be the shame of Christ, not his glory! It's easy to pray, and outwardly to fast, but yet to have a whole heart in the work is hard: it is easy to cleave to the Lord when quickened; but when God forsakes you, now more than ever to cleave to him, is difficult.

7. When men fear not the danger of little sins; they are not asleep, yet so as not to fear great sins; but in a slumber; and hence however they fear not lesser sins, hence come to commit them, hence also to be hardened under them: Many complain of hard hearts, but consider, is not this the reason of it? you fear not sinful thoughts, nor carelessness in your Christian course; your slumber is now upon you; thy Conscience startles at Whoredom, but not at a wanton word; or playing upon the Sabbath, but unprepatedness for it that's nothing; sin in a manner with thee; the reason is, because spiritual slumber is upon thee.

8. When men are deceived and deluded by appearances, or colors, as the Israelites when the Gibeonites came to them; confident of themselves, but deceived as the men of Ai by stratagems; if ever your Souls be hurt, it will be by appearances; if ever this Country receive a blow, it will be by appearances; error will creep in by appearances; the most vile wickedness hath been found to be hatched under fairest colors: If ever any shall come under an appearance of piety, and promise of protection, safety, liberty, only your Government must be a little altered; slumber here, and you shall sleep in your enemies arms; Grace, and the love of Christ and the Spirit (the fairest colors under the sun) may be pretended; but if you shall receive under this appearance, that God witnesseth his love, first, by an absolute promise, where neither grace nor life is seen; take heed there; for under this appearance you may as well bring in immediate Revelations, and from thence come to forsake the Scriptures: and then no wonder if men fall to deny all foundations in Christianity, and Scripture also; take heed of mere appearances of repentance in evil members, be not deceived there: Never was the world more full of craft; be not laid asleep with appearances of truth: Thus you see the point opened. Stop security when it is risen to your anckles, lest you be drowned in it, and perish in it afterward.

SECT. I.

T Hat carnal security is sometimes the last sin which doth surprise and overcome the hearts of good and bad, wise and foolish in Virgin-Churches.

That as it is said, That the last enemy that shall be destroyed is death; so this death, like sleeping, is one of the last enemies that surpriseth the souls of the wise, but Christ doth destroy it; and of the foolish, but it destroyeth them: Thus it was here with the Virgins; what was their sin that were ready with their Lamps burning, waiting for the Bridegroom? you see the wise polluted with no sin, till they fell down by Security (the foolish were wanting to get oil in their vessels before) but this they fell last into: What into open profaneness, or oath foul corruptions? No, but they all slumbered and slept, and we read of no sin after till the Bridegroom came; many sins indeed there be, which like branches bud from the root, but this is the main: And therefore look upon the next Parable, you shall see this again confirmed, to show the certainty of this point; the servant that hid his talent, verse. 26. is called an evil servant; why, what evil did he? he did not lavish it (as the Prodigal) upon others, not lose it; but he did not use it, sluggishness was his sin; hence (saith Christ) thou evil and slothful servant. And hence the thorny ground flourished and grew, and suffered; all persecutions could not consume them; what was their sin? Mark 4. 12. compared with Luk. 21. 34. it was the cares of the world; they began to dream (strange fancies came before sleeping) and the pillow of their security was some worldly content: And this is the reason why Christ and the Apostles are also exceeding pressing to watchfulness; because this is the sin that Saints are ready to fall into after they have seen Christ's love and care; and because this is the sin the wicked will fall into, and their last sin; it will be just preceding their last plague; and hence the Apostle exhorts, Oh sleep not you, &c. 1 Thess. 5. 1, 2, 5, 6.

Let me open this thus:

SECT. II.

WE must know that the Lord in subduing a sinner to the obedience of himself, it is with him as with an enemy in a City, there are many strong holds of sin, to which he retires and resists, 2 Cor. 10. 4, 5. and when one is down he flieth for shelter into another, and maintains that as long as he can; so it is with men: Or as it is with divers fruits, they have their several seasons of growing, and then of withering; so it is here; according to the several seasons of a man's life, so are his lusts growing and decaying; there are the first and the last ripe fruits.

First, Take a man that is born and bred up to some years, man is a sociable creature, and it is a misery to live and be alone; hence the first evil he usually chooseth is evil and loose company; his lusts are grown up to some years, and now he desireth a match for them, and first he chooseth a companion; and Satan hath a mighty hand in this; because as the Lord when he first sends to do his work, he sends two by two to animate and strengthen one another in the work; so Satan doth first join hand in hand together that men might corrupt one another, and harden one another in wickedness; this (I say) is the first usually; hence Ephes. 2. 2. and Prov. 2. 12. Wisdom first keeps from the evil man; and this sin is for a time the dearest sin; for here he meets with some pastimes, mirth, and so much love from them, that he loves this last more than all the friends he hath (though they dissuade him;) more than all the Sabbaths of God, and hence he profanes them; more than Christ himself, and hence when he hath many times purposes of turning to God, his company with-holds him.

Secondly, Continuing long in this sin, at last he comes to fall into the sin of lust, and from men he looks to women, and this is as deat to him as his right eye; it may be God keeps him from the act of Whoredom, but wanton looks, lascivious thoughts, speculative uncleanness, self-pollution (which he commits when the candles are out, and none but God sees) and yet God spares him; and this follows him to the Church, to the streets, whiles he is awake, nay, when asleep, and thinks it is no sin for a time, or if he doth, Oh the horror that he hath sometimes for it ! Scholars of Westminster have been derected from twelve or fourteen years of age to live in this sin. This is the second: Hence Prov. 2. 16. first wisdom keeps from the evil man, next from evil women.

Thirdly, It may be a man marrieth, and then this sin is out of season; now therefore another comes in its place, and that is, immoderate love of, and dropsy desires after the world, and the wealth of it, for now charge is like to increase, and it is a shame to walk in rags; and hence now a man begins to look upon the estates of others, and to admire at them, and then he looks upon what he hath, and what labor, care, and providence in a saving way may bring him unto; and hence burieth himself alive in the earth, and feeds upon clods of earth, and uncertain hopes. And this is the next sin which grows up (though I know some men will not come to this) but I speak of them that go on in the fairest way; hence Heb. 13. 4, 5. Whoremongers God will judge; then let your conversation be without covetousness, that follows.

Fourthly, It may be at last God terrifies this man's Conscience, and he begins to see What profiteth it me to win the whole world and to lose my own soul? hence falls now to take up another profession, to hang out another flag, and to lead a new life; and now pride in spiritual excellencies is his sin; when glory in worldly wealth dies, pride in spiritual glory lives: There were divers of the Heathen contemned the world, yet pust up with pride in their morality; hence Choose no novice Bishop, lest he be puffed up, and fall into the condemnation of the Devil. Now Lets of mind come in when he performs duties publicly, openly; and now he hungers after the honor of men, and sets himself to sale for it: Oh, saith Saul, honor me! When he had confessed his coveting of the cattle; but pride stuck in him still: And when he doth duties privately, he rests in them, and accounts highly of himself for them, though they neither bring him to Christ, but estrange him from Christ. Hence Christ chargeth, when you do alms, do not only do it not to be seen of men, but let not thy left hand know what thy right hand doth; take no delight in this: This was Simon's sin, Act. 8. he seeing the gifts of the Apostles, would give any money for them; these gifts are sweeter now than money; hence such fall to some soul opinions and crotchets; they can interpret Revelations, and ascend to the Ministry, and be the forwardest in a Town, but when to do public service, respect is gone, their love is gone.

Fifthly, When this is dying in the Saints, and fallen down in Hypocrites, now sloth is the last thing that takes hold upon them, and this is sweet; What is the honor of men? what is this base world? now sloth and sleep is sweet. Now a man first ceaseth acting, and this gives rest; and now being here, Secondly, it's death to come out of this sluggish estate; when the hand of God is upon men, and the spurs be at their side and in their heart, it may be it will be otherwise; but else not; they will not awaken, sloth is so sweet to them, though sins yet be to be subdued; time is short, God's wrath is great; yet that, as it is said, He that escapes the sword of Jehu shall Elisha stay: so it is here, he that escapes one sin, another shall slay him; but at last sloth shall slay: Hence let a man look, what joyeth my heart? God doth not, wealth doth not; sloth doth.

SECT. III.

BEcause it is the best and most fit season for this sin to arise, when all the rest are fallen indeed in Saints, and seem to be fallen in Hypocrites; as the temptation is, so men's sin is; when there is the fittest temptation without, it broaches corruption within, and it runs not out before; for it is here as in War; when the enemy (never seen before) is seen in the field (very dangerous and very strong) is it now a season to sleep? no, Arm, arm now; but when he hath driven and routed an enemy, and is enriched with spoils, and laden with prey, now it's a season to rest. Hence the Poet notes, When all the World could not conquer them, their peace after conquest hath; now they have themselves (an enemy within) to conquer; So here. Hence if they should have desired the Israelites to be at peace with the Canaanites, when they first came in and had the land; No, they will cut out throats in time; but when they had conquered them, now Josh. 15. 63. it is said, they could not do it; had they not had God's promise for it? yes, and he could make it good, but they could not, because now they had no list to do it, they were slothful, Exod. 23. 29.

Secondly, Because it is the strongest sin; No bonds so strong as the bonds of death; it is a kind of spiritual death, Ephes. 5. 14. though in the Saints it is not death eternal. Now as it is with the Lord, he reserves the best mercy till the last, so Satan reserves the strongest temptation till the last; and in many men it is sloth: Now it receives a double strength:

1. From the strength of natural corruption which will remain when other sins die, and in a great measure in the Saints, when the power of sin is taken from the Saints; for take the best man and this remains; it is the sickness of the Soul which will cleave to it: Hence as 'tis with sick men, when no mind to meat, yet oh a little rest! it is greatest pain to walk, and hence the greatest pleasure to lie still: sickness binds a man to rest, makes him love his rest; so carnal corruption, to carnal rest.

2. The strength of pleasure in some lawful thing; for sloth and sleep's best pillow is ever some delight in lawful things, that's the shadow: hence, when a man delights not in gross evils, yet in health, and peace, and freedom from dangers; and here he wallows, as Issachar.

Thirdly, Because (not only so, but) it is the least suspected sin. I have known them that have been gracious, and long it hath been before the Lord hath made them know that they have had this (much less loved this) sin.

For 1. It is but a neglect or cessation from act; it is no sin that doth openly war against the soul, but lives within like a friend.

2. 'It is a neglect which the best have; an infirmity; All slumbered and slept.

Thirdly, The main work is wrought; it is not therefore any dangerous infirmity, men think; and hence the Apostle, Rom. 13. 11. would have them awake; why? we shall be saved, might they say, and had peace long ago; but (saith he) because your salvation is nearer.

4. Because he sees many difficulties before him to break thorough, which unless God gave him more strength, he doth not see that God calls him unto; and hence saith, that there are Lions in the way; after a long time of profession, then God presents greatest difficulties; and hence now sloth reigns in a special manner.

SECT. IV.

HEnce see the reason why many Christians at their first beginnings grow, and thrive, and abound in the fruits of Righteousness; but afterward so poor and ragged; Oh the two or three first years, how frequently in prayer, meditation! Oh what sorrow and peace! but after this, now they can find little good they can get; little growth they make, unless it be downward; little life they have, and what ado to keep it, or to get a good spiritual meals meat! this is the reason of it; when they first began, then the enemy was out, and they were up, and now they conquered and had the spoils; but since, they have grown secure, and loved to sleep, I say love to sleep; and hence, little to be seen about them but rags; hence ( Prov. 6. 11.) lest thy poverty come as an armed man, Prov. 20. 13. 11. truly this is it, and hence no wonder you are ever so full of complaints in midst of means; where God gives you matter of fullness, joy, peace, everlasting glory, yet you find nothing; so that sometimes you think there is no grace, or are almost of the mind that there is no grace to be looked for in us; if not, yet finding so little, there's no evidence for it: Oh your sloth it is the cause; hence 'tis you marvel at the Lord he helps not; Oh you do not awake, to awaken the arm of the Lord; you shall know, if you follow on to know the Lord, but that you do not; and hence the pricks and 〈◊〉 you made your peace with, and ate again vexed by them, this is the reason of it: Oh therefore go in secret and say, I complain of my sins; the Ordinances and God that I seek, and have not, when my heart should be otherwise; but oh it is not because I cannot, but because I care not; it is not because of the strength of my enemy without, but because of my neglect of watch and diligence within. I know it was a sin for Pharaoh to charge Israel with idleness, because he commanded work without means; But is the Lord's work so? look up to him for strength, he gives it them that have none; put forth that strength thou hast, he will accept thy will, but will never allow thee in thy sloth, but you shall to beggary at the last. Hence men roast not what they take in hunting, (Prov. 12. 27.) after Ordinances; Oh there's world there; never shall you see a Soul careful, but he finds every Sabbath something.

Hence we may learn the reason why many Christians, when the Lord begins to work upon them, have many combats and sore conflicts with various temptations, and one corruption after another, and searce any breathing time wherein they are freed from such; and then many strong cries, &c. but afterward they are freed from all, and even these also; and they find nothing either within or without that greatly troubles them; but they go on smoothly in a course of profession also, without very much ado with their own hearts; their Consciences are at peace, their distempers are at peace, and lie not heavy upon them; and they think God is at peace with them, and hence they are quiet; the reason is because they are quiet, and fall asleep, and let their sin and Satan alone, and hence they let them alone: A sluggard saith, there is a Lion in the way, and it's hedge of thorns; many difficulties God sets before him; now if a man meets with no Lions, no thorns, pressed with no great difficulties in his course, it is certain sloth hath seised upon that Soul, and he is carried away captive by it, Prov. 22. 13. For

Look upon men, why should they be quiet? is it because sin and Satan are quite vanquished, that they have no agonies and wrestlings with them? the Apostle denies that, Ephes. 6. 12. Indeed while he keeps the Palace then he is all • peace, and it is a sign he is entered again if you have this peace: But else Paul himself, and all that are in the field, are opposed, and will have fiery darts; and hence the Apostles exhorts to put off the works of darkness, and put on the whole armor of light; why not works of light? because then a Christian will find many assaults, Rom. 13. 12. Or it is because they are men of such a refined faith, and such pure metal that there needs no knocking, nor melting, nor temptations? I confess the Lord doth nor see at all times the like need, but gives his servants many sweet seasons; but yet 1 Pet. 1. 6, 7, 8. they were begotten to a a lively hope, and they did rejoice greatly in that hope; yet they had their seasons of trials, manifold temptations, &c. It may be they thought, did the Lord ever love us, when such desertions, such fierce oppositions? &c. I know the Lord may leave David thus, Psal. 30. 6. but then God was angry, and he saw it before many days: No, no, there is both reason for it, and need of it; and why are you at peace now? it is because of your sloth, Ier, 48. 11. Moab is at rest; and hence settled on her Lees, that they neither feel not know their sin, and their scent is in them, though none is smelt or runs out; hence never stirred by any word they hear, nor by any blow unless it be very heavy; they are now at peace with Sin, Death and Hell, and are at league with them, Isa. 28. 15. And hence as it is, where there be two Kingdoms met, what's the reason that there is no hurt that the one do to the other? the reason is, because there is a peace; why so? because War was so troublesome, and rest was good: So it is here; Why are men never troubled? but only because they are at peace with their sin; and why so ? because rest is good: Oh they love to sleep; I shall never overcome it, or I have other work to follow, say men, and hence they spiritually war no more; and hence Satan and Sin are at peace: this is the guise of men, they think the man is sure: they maintain a name to live before men, keep duties upon the wheels before God, and have comfort often; and though a world of vanity is in their hearts, yet it never oppresseth them, because they oppose not it, and so are quiet.

SECT. V.

Object. BVt is not Christ's yoke easy and his burden light, full of sweetness, &c?

Answ. There is a life of faith, and a life of sloth; a rest which Faith gives, and Christ gives; and a rest which man's own sloth and security gives: but there is a wide difference between them.

First, a believing heart cleaves to the Lord, and so finds rest in the Lord, and that with purpose and decree of heart, to cleave to him in one thing as well as in another; the heart is not at peace with Satan, and at war with God, but joineth to the Lord, and stands armed with a strong resolution against every temptation; and hence peace with Christ is maintained, not with sloth: as Barnabas, Acts 11. 23 exhorted with full purpose of heart to cleave unto the Lord, when he saw the grace of God; seeing you find such mercy from him, oh cleave unto him: But now a secure heart cleaves to the Lord in some desires; and if he be resolved of anything, it is only of that which he can do with ease, and will not be what he would be; he would be better, and know the Lord more, and this quiets him; but he will not be what he would be, because his compact and covenant of peace is made with another; he will be sluggish and secure, and not use the means; oh sleep is sweet, Prov. 12. 27. The sluggard roasts not what he took in h • nting; he will not roast it, there is trouble there.

Secondly, A believing heart, or Faith, finds and feels its rest by trouble. Unto the righteous there ariseth light out of darkness, Psal. 37. After you have suffered, God settle you, 1 Pet. 5. 10. Not as the world gives peace, give I it unto you, Joh. 14. 27. For the life of a Christian is a life of faith, which is a life contrary to sense and reason: When the Lord kills, what doth he intend then to save me? and when he blinds me, doth he intend to teach me? yes that he doth, and by their warfare they find peace. Hence Paul at the end of his life makes his trumph, I have finished my course, 2 Tim. 4. 6, 7, 8. this makes promises precious; when, though a man feels the strength of sin, yet sees the Lord will subdue it; when a man finds guilt of sin, yet sees the Lord will pardon it for his own names sake: It's a strange place 2 Cor. 1. 8, 9. We were oppressed without reason, Why? that we might not trust in ourselves, ( why, was there no way but this?) why, this is the life of faith, to find life in death, peace in sorrow: But a slothful heart finds not rest by denying itself, and walking through trouble; but by pleasing itself, and easing itself of trouble, because it is at league with it: One that hath broken league, finds peace by war, and then takes spoils; but another e contra, &c.

1. A man denies the power of godliness, that's a burden; his slothful heart will not bear that, that's too hot; for the world carries a condemned carriage of them; and hence he keeps a name to live, and thereby hath peace with the world.

2. He wrestles not against Satan, and his lusts, pursuing them daily, carries not the sense and feeling of them; and hence being luke-warm, he thinks he is rich, and wants nothing, when poor, and blind, and naked.

3. Hence, not wrestling against sin, he feels not sin, and so conscience is at peace with him; sin is alive without the Law.

4. Keeping a constant course of private duties, he thinks God is at peace also, and so his peace gives him rest, and sloth makes him make a league, because he loves rest: and hence we find, a Christian most oppressed in times of trouble, many times hath most peace; and e contra: Because as it was with Gideon, he had his peace by trouble, they had their peace by rest whose flesh he tore with thorns, Judge. 8. 7. oh therefore fear and tremble at their condition.

SECT. VI.

HEnce see the reason why many a Christian, after he hath seen and felt the work of God's grace in his heart and soul, and hence hath been filled with peace and joy unspeakable, that yet after long profession loseth the sight of it, and knows not whether there be any dram of grace in his heart or no; and consequently hath no assurance: but ask him, have you not known it? yes; but 'tis a question whether ever it was immortal seed or no, for then it would not die, as I see it hath; the reason of this is, a man falls to a secure condition, fast asleep, forgets God and himself; and hence though there be grace, yet it is not exercised, Matth. 25. 26. and hence not seen at all, 2 Pet. 1. 8, 9. and one grace to another, and then an open entrance is made; this makes calling sure; if this they do not, they will not see a fat off; why? because they forget the Lord, which is one part of security: Hence we shall find in times of persecution, never such assurance as then, Zach. 13. vlt. because grace is never so exercised as then; and hence men much in prayer abound with much assurance (when Christ was in his agony he prays more fervently) because then a man is watchful, and grace most exercised; when a man dies in prayer, and grows secure, and hath little exercise of grace, now it is a question whether there is grace at all or no; and hence when men come to Sacraments, how oft are they put to it whether the Lord be theirs or no! and hence when men come to the Word, they lose all comfort, because they know now whether these promises are theirs or no, because they are asleep, and not waking with the Lord. Oh therefore lay no blame upon the Lord, but thyself; I have had grace, but I have not exercised it; I have lived a life of sloth and security, had I lived a life of thankfulness, prayer, watchfulness, and been ever awake, I should have seen my own heart, and what the Lord hath done for my soul: Here, here lies the security of a Christian, not in losing all grace he had, but in losing the exercise of it.

SECT. VII.

Quest. HOw shall I do this?

Answ. 1. Look that your eye be single, that the Lord be your last end, and that with an infinite love you cleave to that, and then the whole body will be full of light; but if your eye be double, &c. Matth. 6. 24. A ship that hath but one place to go to, will get thitherward in open sea with every wind. Who is so great as the Lord? who minds thee but the Lord? doth he provide, protect and pity thee, when thou seekest thyself? will he not do it much more when thou art set for him?

2. Consider the sweetness of this life. 1. In this life, 1 Cor. 15. ult. be ever abounding; why? oh you know your labor shall not be in vain. And what will it be when you come to die? Isa. 38. 1, 2, 3. Remember I have walked with thee: And 2. After death, Rev. 14. 13. it may be you account them nothing, but they shall follow thee; do you not find bitterness in the end of another life? you will find your pillow hard enough before you die; oh therefore get something to make it easy.

3. Take heed of forgetfulness of the Lord, for this is the reason why many a man is not ever up in walking with the Lord, because he forgets the Lord; It is not because he will not, or because he cannot, but he remembers not the Lord's love, the glory of his ways, what an evil thing and bitter it is to depart from the Lord, Psal. 22. 11. They shall remember and turn, Jer. 2. 1, 6. The Lord complains of Apostasy, they said where is the Lord? I remember thee, &c. So I say to you, the Lord of glory remembers you, thou art written on the palms of his hand, and like show-bread before the Ark, so thou dost ever stand before the Lord; hence every moment he is pardoning, purging, preserving and devising how to do thee good; nay he remembers thy love, prayers, seekings after him, nay, thy house and walls of it where thou dwellest: Oh therefore forget not the Lord, that so you may be ever seeking after, and cleaving to the Lord.

SECT. VIII.

HEnce see the reason why men after long profession fall into many slothful opinions, because their hearts are surprised with this enemy of sloth first; and it is God's just judgment upon men, that seeing they love their sleep and laziness, they shall be lazy by rule, and so be forever hardened in it.

Quest. What are those slothful opinions?

Answ. First, What is this but one, to make the Law no rule to a Christians life? as though a Christian should be like a man at Sea, and carried by the wind, but he must have no Compass to sail by also: In these last times Christ's Kingly Office is chiefly opposed; men are glad of Christ's righteousness and death to save them, but when he comes to plant his Laws (as all Conquerors do amongst men) they do then shake them off, and under a color of love to their Prince, make his Laws no bonds to bind them; so these think this is the liberty of a Christian, the liberty of a Prince to be lawless, 2 Pet. 2. 19.

Secondly, That there is no activity of Grace received, no power to stir till stirred; and therefore leave all upon Christ, they can do nothing; if he gives nothing, they cannot help it; if he doth, then all is well, &c. It is true, till the Lord doth help what can we do? But there is an immutable assistance of Spirit, whereby the Lord doth enable his to act more or less like himself, when stirred up: And if you find none, because you fall short of Christ, do not think that the Lord will be a cover to such a cap; nor a pillow for a slothful heart; there is a sickness in the best, and must be followed, else we die.

Thirdly, That Ministers must not exhort: Why? what can men do? If servants cannot abide to be spoken unto when there is need, from what can it come but idleness? What can words make better? yes, the Lord's words have a power to help or ruin, when you shall say, oh the exhortations, oh the inretaties I have had, &c. one main means of reconciliation is now abolished, 2 Cor. 5. 20.

Fourthly, That Christians must gather no evidence from Sanctification; we shall find the root of it to be difficulty, which is never sloths bed-fellow.

1. It is difficult to be holy always, but there will be many weaknesses and sins, &c.

2. When we do so, it will be hard to discern what holiness it is, whether counterfeit or not.

3. When we do so, 'tis hard to keep it, but you will lose it again, and be put to farther search, and so off and on: I believe Christians make them more difficult than indeed they are; but yet it is the Lord's way; Scripture is plain for it; and if avoided because difficult (which to many is sweet) what is this but an invention of sloth?

Fifthly, That what a man cannot do, is always a weakness which the Lord will pardon: Sometimes it is; but not here : for a man's chief sin may be kept unsubdued from this ground, which sloth makes warrantable.

Sixthly, That if once the main be wrought, though he never grow better, yet he is to keep his peace and confidence; Oh entreat the Lord to keep your heads sound (though hearts be sluggish) so as you may not love, and defend your security, and then go and leave Christ.

SECT. IX.

LEt this be a warning to all, that there is such an enemy to be slain; truly I had thought if I could have got my heart broken, if I could seek the Lord till I had gotten a promise, then I should be well enough; Oh no, there is a slothful heart yet continueth; and let it be encouragement to war against it; oh 'tis the last enemy, and then comes your crown, and then your warfare is ended; and therefore do as Sampson; Lord, help this one time, that I may be avenged for my two eyes; so, thou hast been made a slave to it in private duties, and God hath neglected thee; In public, at meetings you have been forced to sleep, that an Indian it may be, if he had stood by would have jogged thee; therefore pray, Oh help Lord this one time (though I die) against this one enemy; Thus Paul 1 Cor. 9. ult. Is an immortal crown nothing? will it be no sorrow to you when you awake, to lose eternal rest in God, for a little rest in thy sloth? Oh therefore beat down thy body; it is the last, hence the worst enemy; say as Judge. 9. 54. What shall I fall by a woman? shall I fall by the worst? why did I oppose lust and pride? oh, because vile; why, this is worse; it is the last, and hence Christ hates it most; and hath he given strength against any sin, and will he not against this? Oh therefore pray God that you fall not here.

SECT. I.

T Hat Christ's absence, or tarrying long from the Churches, is an occasion (though man's corruption) of all security in the Churches.

While Christ delays the Bride sleepeth; look as it was with the Israelites, when Moses went first from them up to the mount, they had no speech of making a Calf; but when he stayed long from them, now they make it, and make merry with it; so it is here, Exod. 32. 1. The holy Apostle notes this to be in the last days, 2 Pet. 3. 3, 4. Men shall say Where is the promise of his coming? all things remain as they were; and hence scoffers (it may be with the tongue) at least in the heart, and so walking after their own lusts; hence Matth. 24. 49. you see an evil servant smite his fellow servants (what is the reasons of divisions between men?) one smites with the tongue, the other with the hand, and the other suffers; ( and to eat and drink with the drunken ) it is a sign of a secure man when (though he falls not into a profane course, but) he can bear with it in others, to sit by and see others sin without check; what is the cause of this? he saith (not with his tongue, but in his heart, My Lord delays his coming: The very scope of the parable i • to show the sin of men herein, and to prevent it by watchfulness.

SECT. II.

Quest. HOw and why doth this occasion and breed security?

Answ. 1. In that Christ's absence from the world makes him to be much forgotten in the world (out of sight out of mind) especially at those times when men are ready to be overcome by sloth; now forgetfulness of God is the beginning of all the deepest security that can fall upon men, Deut. 32. 18, 19, 20. whence the Lord saith, I will hide my face from them, so as they shall not see me, but I will see them and what their end shall be, and hence this is made the beginning of returning to the Lord, Psa. 22. 27, 28. All Nations shall remember and turn, for the Kingdom is the Lord's.

Secondly, Because the absence of Christ keeps those things from being seen which should awaken, and which sensibly do awaken; that as it is within the night, when there is little noise, and darkness over-spreads all things, it is hard now to be kept from sleep, when the curtains are drawn; so while Christ's is absent, it is a kind of night (his coming called the day, and the day of the Lord ) because the things of the Lord are hid from men: And those are these two chiefly.

1. The error of the Lord and the wrath to come; why did men sleep all the Sermon long (which lasted one hundred and twenty years) when Noah preached? because they knew not of the flood; so shall it be in the days of Christ's coming, men know not what wrath is; the thoughts of this kept Paul's eye waking, 2 Cor. 5. 9, 10, 11, 12.

2. The exceeding riches and weight of glory that shall crown all the Saints; hence all the faithful have been abundant both in doing and suffering for the Lord; (2 Cor. 4.) It is not worthy the glory which shall be revealed: Hence, Heb. 10. 34. They took joyfully the spoiling of their goods, because they had in heaven a more abiding sustance; they overlooked all things here when they saw that. When these two things are seen (which are the last things that shall continue) it would awaken; but painted fire, and a painted Kingdom never draws a man's heart much; so neither do these work upon securelings; or if they do see them, they soon are hid from them again, their light decaying, being not like the morning but declining Sun; and though the Saints do see them, yet they are very apt to lose (for a time) the sight of them, especially if the Lord tarrieth; and hence Heb. 10. they had need of patience; but when the day comes who can sleep?

Thirdly, In regard of his absence, do things of the world present and keep their glory before the eyes of men; for what is the reason that worldly things (which men in their judgments say are vain) yet they are of such price with men! It is with them as it is with Glow-worms and Stars that keep their shining, and are very glorious because the Sun is set; so Christ is hid in his glory, and whilst men are led more by sense than by faith, men doat upon these things; they know nothing more vain, yet nothing more glorious: When Christ comes a man shall see all the world, the honor, comforts, wealth, crowns, greatness of it buried before his eyes; and when an end of these things shall be seen, now the Lord will be precious; as doubtless when they saw the Ark floating upon the water, happy are they that are there might they say; and hence Mal. 3. ult. those that said the proud were happy, what was the reason of it? but because of this, The day of the Lord was not yet come to make up his Jewels? Now when once the eye is bewitched with the glory of the world, nothing causeth security sooner; as strange fancies in the head work a man first asleep: Psal. 73. When David beheld the prosperity of the wicked, he began to dislike all Religion, and to account it simplicity to be holy, until at last he saw the end of these things.

Fourthly, Because in Christ's absence men feel not the evil of sin which doth befall them in their security, nor yet the evil of their own hearts; for if men should be presently punished, and smitten by some revenging invisible hand of God upon them after every sin, and as soon as first they begin to sleep, you should never see the heart secure; and hence the Devils live in horrors daily, in apprehension of the judgment of the great day; thus it will be at Christ's coming, then the secret things of darkness shall be brought to light; but now is a time of forbearance, hence a carnal heart is set to do wickedly, and to go on securely, Eccles. 8. 11.

Fifthly, Because while Christ is absent, conscience lies still most commonly, and seldom is thoroughly awake, and hence a man sleeps; for conscience is the Lord's witness, accuser, and notary; now the witness then speaks most fully and clearly when the Judge is come: Now however God doth awaken some men's consciences thoroughly in this life, yet it is not universal, but in few, to be thoroughly awakened, and hence men are very secure, Isa. 33. 14. Who shall dwell with everlasting burning, &c?

SECT. III.

HEnce we see the vileness of the hearts of men, that Christ his absence (which time is given to us to make us watch) should make us secure; that men should turn day into night, a day of forbearance, into a night of forgetfulness; for if the Lord should not delay his coming, how many thousands would be swept away before any peace made with God, or before any work finished for God! now he in pity gives such days, delays his coming for this end, and do we thus requite the Lord? 2 Pet. 3. 9. Christ himself doth his work while it is light; the night cometh wherein no man can work, John. 12. 35, 36. Now what a crossing of the Lord is this? If he should come, thou shouldst be consumed by him; and if he doth not come, you will grow secure before him.

Hence see the reason why the hearts of men are so secure in times of health and peace, but they cry out and look about them in times of sickness, and when the approach of death is near, because Christ now begins to come, and Christ's presence is near in great terror, and severity, and glory; but be these are afar off; now the soul begins to see Christ, and how he must shortly stand naked alone (stripped of all comforts and friends) before an all-seeing God; and now they look about for evidence; but before, the Lord would not come as yet, he delays his coming, I may live many years and provide thus and thus for my children, &c. Oh men complain of secute careless hearts, and the cause is this, they see not this day a coming.

Hence see one special way to prevent and remove security when it is fallen upon the hearts of any, and that is by daily setting before you the coming of the Lord; the Apostles penned this, and Saints believe this, 1 Thess. 1. ult. I am persuaded some men have had in their dreams the visions of the Almighty, of which Job speaks, and have been awakened in terror and fear, even with the dream of it; but how would this awaken if seen and beheld whilst indeed you are awake! Many Monkish spirits have been much awakened in their superstitious way by this; but the spirit of a Paul will be much more; for by this means he awakened all the world to look about them, 2 Cor. 5. 11. And for himself, this did make him exercise himself, Acts 24. 15, 16. so it will be with you; you will not only be awake yourselves, but keep all awake about you; and this is not legal neither thus to do. It is certain if you complain of security, I dare complain against you, that this is the cause; you look upon the coming of the Lord as a long time off, and see it not daily; it converted some in scoffing Athens to the Fith; much more (if converted) doth it awaken. Let us therefore commend Three things to you.

SECT. IV.

First, MAke the coming of the Lord real, see it real, and set it really (as it shall be) before your eyes: Heb. 9. ult. to them that look for him, &c. Why do not men look for him? truly, very few do look for him really; it is only a report, a noise with many men; where there is the power of grace, it presents things as they are, which shall be so; Faith is the substance of things not seen, it puts them in their being; it is the evidence of things not seen, for otherwise it will never work upon you. Especially think on these Four things at that day.

1. The consuming of all things here in the world, which your hearts are so ready to doat upon, and of all carnal and fleshly excellencies which you trust unto, 2 Pet. 3. 11. Seeing these things shall be consumed, what manner of persons ought we to be ! If a man that is to make a sea voyage, did know that whatever he brought to shore beside Gold and Pearls, should be consumed as soon as he comes to shore, he would not fraught his ship with those things: if men were assured here is a house where you and yours shall be burnt, they would set it elsewhere; men come from one Country to another, because sin will consume.

2. The amazing glory of Christ Jesus (when Christ shall come as a deliverer to refresh they sad heart) and all his Saints at that day; look upon Christ as sitting on the clouds of fire, raising the dead, then them that are alive changed in the twinkling of an eye, coming with all his Angels, Heaven left empty of them, and Saints sitting at his right hand shining like the Sun, so that all the word shall stand amazed at them, and then, when Judgment is done, up they go to Heaven (the third Heaven) with a shout, and so be ever with the Lord. And then

3. Consider the fierce wrath upon Reprobates, who shall rise like Toads coming out of their holes in winter time, standing before Christ's Tribunal, crying out of the day that ever they were born, and receiving their final doom; imagine the silence while the Lord is pronouncing the sentence; and when past, a cry; and then Christ to depart, and shut up himself in Heaven with his Saints, the Reprobate never to see him nor his face anymore; are these things tales, fables, notions? if they be, blot out the Scripture; but if real, oh then who can but awake! If God intends mercy to you, the thoughts of these things will awaken you, you shall see them really; if not, they shall awaken you by feeling of them.

4. Consider how many will be found too light at that day.

Secondly, Make this day present: Optick glasses will take within them the present image of things afar off; a Mud-wall cannot give the form of them; so by Faith look at these things that be to come as near for if we see really the Lord's coming, but we look upon it as a thing that is afar off, it will not affect: Now a thing may be present to Faith which is not to sense; It may be the last and great coming of the Lord is not very nigh (although we are doubtless in the last times) but the beginning of this, thy Petty-Sessions before that general Assize, may be nigh. Oh therefore make it present.

Quest. How shall we make it present?

Answ. 1. By pondering that speech of Christ, spoken to that end, Matth. 24. 44. In an hour you think not of he comes; so that either thy time is, when thou thinkest it is nigh, and then you attain the thing; or when far off, why then is the time, and that he will not come presently is more then you can say; you see with wrong eyes, and wrong the Lord's patience.

2. By comparing the present time with eternity to come; for look as it is with base and little things, look upon them in themselves, they are not base, but compared with things excellent, as the Prophet showeth, Isa. 40. 17. so the time of this life, grant it be never so long, look upon it in self, it is long; but compared with eternity, it is exceeding short: Set a prick alone and you may perceive it, but when made at the beginning of a line it is scarce perceptible; this time of life upon which we sit is but a point of eternity: Oh eternity will amaze you, and make this time short, yea, nothing; Moses hence forsook Pharaoh's honor, because of the pleasures of sin for a season; and Paul calls afflictions short, when he saw the eternal glory which should be revealed: Oh that you could think this time to be as the delivery of a child by many pangs into the world, so you by many sorrows are passing a short passage to eternity.

3. By making earthly things nothing, or not as great things: A man's friend is night to him, but there be trees and hills between them, and if these were down, or he could get above them, he would easily see and say, Oh I see him coming, he is even at the door, James 5. 8. So Christ is nigh unto us, and we to him; but the things of the world, mountains, and hills, and cattle, and ground, this and that stands between us and our sight, that we cannot see the Lord; these things are so great, that the Lord is little, that though near, we cannot see him; now when God cuts down these things at sickness, or when we can get above the world, now we can see them whiles we look at them as they are, 2 Cor. 4. Prov. 18. 11. The rich man's wealth is a tower in his conceit (all things are swayed by conceit) pull down that, now you make all naked before you to see the Lord nigh.

Thirdly, Do this daily; else you will grow secure by little and little: Oh that I could prevail with you to set before you once a day this time! how would it keep your hearts from dreaming and doting upon these things: When any sorrow, that day will refresh; 2. When any duty done, that day will recompense▪ 3. When in want, yet full at that day; 4. When in misery now, blessed then. When a man is ready with light and lamp at all watches of the night, oh blessed then! you can hardly keep from security and carelessness by this, how will you then do without it? you will die in security.

SECT. V.

LEt this be a warning to all those who have passed the first age of their Christian life, after you have waited long and tarried for the Bridegroom, take heed of security, and think this may occasion it, viz. The Bridegrooms delay: In the first heat of your youthful affections, there's not that danger then as now, lest you grow decrepit, passive and dull; and therefore think, Whatever else I do, I will be sure to keep this door, it shall not come in here, and yet do we not see men fall here! one would think it should not be so in these times, when God calls so many of his servants to Heaven to him, and is hacking at so many posts and pillars of this Tabernacle; especially considering withal that it is no time to seek great things to yourselves: Thou shalt have thy life for a prey (as he said to Baruch ) Who is it that thinks it long to death, that is within a days walk of his grave! Oh if you have your life, you are well; you may be glad of a place to die in.

SECT. I.

I N these words is set down the preparation made sometime before the Bridegrooms coming, and that is by a Cry that the Bridegroom cometh; and therefore the Churches should meet him: This is amplified from two things chiefly;

First, The time when this Cry was made, and that was at Midnight.

Secondly, the effect that this Cry took upon the Virgins, from verse. 8. to 10.

What should be meant by this Cry is disputed of by some: Some think by it is meant the descending of Christ from Heaven with a shout, the voice of the Arch-Angel and Trump of God: 1 Thess. 4. ult. which (as I do not wholly exclude) because there shall be such a clamor before the Lord comes, as at the giving of the Law; so at the time when the World shall be judged by the Law: so this circumstance is added (as Par • us and other interpret) in regard of the Parable, which speaks of Christ's coming under the similitude of a Wedding solemnized in the night time, according to the custom of those times, who when they came forth out of their several houses to meet one another, a cry and noise is made, the Bridegroom cometh. Now,

Quest. What is meant by the coming of the Lord, the Bridegroom?

Answ. The coming of Christ principally here me • nt, is that coming of Christ either to general or particular Judgment in the latter ages of the world. Then, for when, 2 Thess. 2. 1, 2. they thought the coming of Christ was near; no saith he, not till Antichrist is revealed and destroyed; therefore when Antichrist is discovered and destroyed, and Churches upon this refined, now there remaining no more to be done in this world but Christ's coming, all promises being fulfilled except that, so that they live in expectation of that; Christ slaying and not coming so soon, Churches grow secure; yet before the Lord comes to either judgment he hath his cry: yet here is to be meant the coming of Christ at other times of the Church when they shall be Virgins; and hence a command to watch that concerns and binds all to be ready against the coming of Christ, whether to general or particular Judgment at death, or any other coming of the Lord in this life, either in special mercy to his people, or in terror to Hypocrites, Luk. 18. Christ's coming to hear prayers, and to avenge himself of his Churches enemies, is a coming. When the Jews shall be called, and Antichrist destroyed, 2 Thess. 2. it is called Christ's coming: So the sum is this, look as before the Bridegroom meets the Bride, and cry is made to awaken them to come to meet him; so before Christ comes to his secure Churches to take his people to nearer fellowship with himself in this life, or at death, or at judgment, Christ hath his cry to awaken them.

SECT. II.

THat before Christ's coming to his secure Churches, the Lord will send forth his cry to awaken these Churches, to give warning of, and to make them ready for his coming; his coming either at last day, or at death, or in this life, to take them into nearer fellowship with himself.

It is true, Christ's coming is at midnight, at a time when one would think he would not come; but yet at midnight there is this cry, which prepares and goes before his coming.

Quest. What is this cry?

Answ. It is not a still voice, but a loud cry, which hath its effect for which God sends it. Now we shall find in Scripture there are two ways by which God doth usually awaken a secure sinner.

First, The cry of the Word.

Secondly, The voice or cry of the Rod▪ So this Cry of Christ is.

First, Sometimes the cry of the Word; for thus John (Isa. 40. 3.) is called a Crier, and Prov. 1. 24. Zach. 7. 7, 13. And this is the first course, God takes to awaken, by giving the first honor to the Word; this is his mercy to see if that will do it. Now it is not every word that will or can awaken; for many times it makes men more secure (as some can sleep best by the noise of many waters) Isa. 6. 9. When the Lord sent to fat them, he sent Isaiah to preach to them; however in itself it is a cry of Christ; and seldom doth he come but he gives warning by his Servants the Prophets: But when it doth awaken, there are these particulars in it that it may awaken.

1. It is a word of Majesty and glory in respect of those that bring it, Judge. 2. 1. one that preached to them (he was no Angel from Heaven, for it is not said he came from Heaven, but from Gilgal to B • chim ) why is he called an Angel? because of that Majesty wherewith God clothed him, when he came to awaken them; for they had made a league with the Canaanites, and they began to vex them it seems, and he comes to tell them they should do so still, and God set on this with majesty upon their hearts, and hence they fell to weeping: And this is usual with the Lord, wherein he hath a time when he will awaken men to purpose, he puts a spirit of glory and majesty upon his servants more than usually, that the most secure shall see more than a man, they shall see the spirit of glory sparkling, and shining thorough such Lanthorns; as when God intends to harden a man in security, or leave him for a time, then he shall despise the Messengers of God, and see no more but man, and shall have strange opinions of them; and hence Rev. 11. when witnesses are raised up again to confound Antichristian Doctrines, the Spirit of life from God entered into them, that great fear and awe fell upon all that saw them; such light shall shine through these curtains, that men shall not sleep.

Secondly, It is a word of discovery, and that of some secret hidden vein of sin, which men never knew before; for when a man is once grown secure, it is wonderful to see that torpour that lies upon a man's spirit, a most palpable and plain sin which may be smelt and felt, yet it is not felt by himself, like him that sleeps when the ship is sinking, he knows it not; now when the Lord doth awaken, he doth it by such a discovery, and this makes them look about them, Hag. 1. 67, 8, 9, 12. because of my house which is waste.

Thirdly, It is a word of terror, that burns as well as shines, that so they may indeed be awakened; for though Stephens face shines like an Angel, and he singles them out, Oh ye stiff-necked; yet the terror of God not falling upon them, they are secure still: But now when the Lord makes his Word full of terror, it awakens them. 1 Sam. 12. They would have a King; they were told of their sorrows; and hence they feared the Lord and Samuel; and now were awakened to see that which they never saw; God helped forward the terror of expecting of some outward misery.

Fourthly, A word of power to awaken some or other among the Churches, and this makes all the rest to look about them, as usually when the Word comes with never such terror and majesty, we shall see men fall asleep again, without they see the effect of it in some, and one or two will awaken all the rest; like some that are asleep, when they see others up, What do I here? Isa. 40. The Lord shows how he comforts his people; First it is by the crier; and then Verse 9. 10. it is by Jerusalem: When Samaria generally received the Word, then Simon also believed; when the Jew begins to look toward the Lord, ten men shall take hold of their skirts▪ and say, The Lord is with you, Zach. 8. 23. Sometimes this is the cry before Christ's coming, and yet men may shake off their fears, despise the light: Hence the Lord hath a second Cry, and that is

SECT. III.

Secondly, THE Cry of the Rod; for there is a loud voice in every Rod, which many times those that are most secure, must and shall hear, Psalm 2. 5. He shall speak to them in his wrath, Micah 6. 9. Now what are these? (I speak not to secure persons alone, we know how the Lord doth exercise them, but how he speaks to secure Churches) sometimes he hath lesser blows; but he that is not awakened by the Word and the cry of that, is seldom awakened by the cry of smaller evils; he may be startled, but seeing his pillow is still soft, he must bear it, and cannot amend it, he sleeps again. Now the things whereby the Lord doth and will awaken are Two.

First, By bringing Churches into great extremities and distress, that they know not what to do, scattering them one from another in woods where they know not what to do for bread. Judges 6. the Midianites prevailed against them seven years, until they fled to Dens like beasts hunted up and down, and at last they have no bread, but begged, and their cattle destroyed; Verse 6. Now they cry unto the Lord because of the Midianites, and he sent a Prophet to make them cry for their sin; for this is the nature of a secure heart, while it hath anything to ease it, it will not be awakened thoroughly, if it be in a sleeping vain; and hence the Lord distresseth them; hence Mat. 24. 29, 30. after Antichristian tribulation shall there be worse? yes, after that Sun and Moon shall be darkened, i. e. there shall be a confusion of all things (for it is the language of the Eastern Countries so to express it,) Dan. 12. 1, 2.

Secondly, By ruin • ting of Churches, breaking the Candlesticks, quenching the lights, delivering them to spoilers, until the Land be almost left without inhabitant, some slain, some carried into captivity; and now conscience cries, Word cries, and Rod cries aloud to awaken them, Isa. 6. 9. Go and make this people's heart fat; Lord how long? until their house be desolate; and then you hear of the sparing of a little remnant whom the Lord awakens, Amos 6. you see them secure, Verse 7, 8, 9. there's captivity and plagues to destroy families; will the Lord deal so with Jacob, the most excellent people under Heaven? yea, saith the Lord, I abhor them, and when you see them on the banks of Babylon, then they remember Zion, Levite. 26. 39, 40.

SECT. IV.

BEcause it is so difficult to awaken one thoroughly; no bonds (next to death) so strong to keep men under as security; and hence Ephes. 5. 14. sleeping and being among the dead are joined together; and hence the Lord will cry, and if the Word cannot, the cry of the Rod must and shall.

In regard of the people of God, who are secure with them that are vile in secure Churches; if the Lord had none among them, he would come without crying; but because they are there among them, the Lord will awaken; but if any do, it is chiefly for their sakes; for though the Lord do pardon and wash away his people's sins, yet they come not to the f •• ition of pardon without faith, and this faith is never severed from repentance; and hence the Lord will not come upon them unawares before he hath broken their hearts (not from infirmities, for they will last till death, but) broken their hearts for and with their iniquity, their chief sin.

In regard of Christ himself, that so he may be received with esteem, and attended upon with all respect; for let the Lord show never so much kindness to a • ecure • inner, he is not esteemed, he is forgotten, buried like a dead carcass (a dead Christ) out of doors; as it is with men that •• eep, let the King stand by them, provide never so much for them they regard it not; so Deut, 32. 15. Therefore we shall find the Lord never comes to his people, but he comes then when he is esteemed; first the Lord works the esteem, and then comes, Matth. 23. ult. Christ departs till men say, Blessed be he that 〈◊〉 in the name of the Lord.

SECT. V.

HEnce we may see the dangerous condition of all those that fall into a secure condition, and so die.

1. That have been once very forward, affectionate, strict, tender, &c. but now their lamp is out.

2. That have kept themselves and their hearts from soil, their lamps bright, but now though their hearts contract soil every day, they are settled upon the Lees, and their scent is in them, and their lamp never dressed.

3. That did once delight in approaching nigh to Christ in his Ordinances, in going forth in them to meet the Bridegroom; but now they not only neglect this, but take delight therein, and rest upon their neglect; as a sleepy man takes his delight, not in his work, but in the neglect of it; and though their hearts tell them of this, yet they go on their way, and die so; what shall we think of them? I will not absolutely determine, but they give shrewd signs, that they are fallen into a dead sleep: For the Lord will awaken his Virgins before his coming; nay, he will awaken very many others for their sakes, rather than they shall be secure; Look as it was with Christ, the nearer he came to his end, the more enlarged, and heavenly, and spiritual; so it is with them that have the Spirit of Christ: Who are the Servants whom Christ shall bless at his coming? Luke 12. 37. Blessed are those that shall be found watching; That look as there is no smaller evil, but usually before it, comes the Lord and gives warning; so the greatest and last evil Death, that so they may prepare for that; as Paul, 2 Tim. 4. 5, 6, 7. The time of my departing is at hand (how could Paul tell that?) the Lord gave him secret hints of it, he could smell that state before he saw it or touched it; he could observe by the course and c • ncurrence of providences; now my course is finished, the corn is gathered, all in Asia forsake me; so the Lord doth many times unto his people; however he doth keep them watchful: Oh consider it therefore, you that are secure, if the Word now doth not awaken, yet when thy sick bed comes, and death appears, remember this truth; But remember it now, I carry the brand of a Reprobate upon me.

Hence see what little cause any man hath to take pleasure in his security; no pleasure in any sin (especially to a holy heart) as of the sin of security; for if a man takes pleasure in his cups, or in his course company, or in dancing, as Herod, or in gaming, &c. conscience will give him knocks, to every bit he snatcheth here; there's honey, but then a sting in them also; But now when a man's carriage is fair, outward duties performed, conscience is quiet; when a man hath been at work, he thinks in conscience he may sleep; for deepest, sweetest security comes after most work we have done; it is but a neglect, a slip, which I hope to recover out of one day; it is not an unlawful thing, but a lawful that I quiet my heart upon: Now I have good company, freedom from dangers, Ordinances, curtains drawn about me, the best sleep with me; and what hurt is here? but see the little cause you have to sleep, especially in this Country.

First, It will not be your rest always, for there must and will come a cry; Moses took but little delight in Pharaoh's pleasures, they were but for a season; and therefore as the Lord there said, Micah 2. 10. Depart, this is not your rest.

Secondly, If the Word doth not awaken you out of it, your cold prayers, your heartless hearing, your careless walking with God, that your lamps be not burning (burning love to the Lord and his people, shining holiness, so as others may walk after your light, and be glad to follow you) that present pleasure you take is the rotten wood that breeds the worm of a gnawing conscience, when in the time of your trouble, it shall say, What hath your idleness gained to you? and it is the fore-runner of misery; that if lighter miseries will not do, the Lord will bring seven plagues more, and drive you into a wilderness, and there shall you be famished for want of bread; and if this will not do, God will send spoilers that shall sell you for slaves, and that shall carry you away captive, and then you shall remember Zion, and the days you slept over your time: Find any sin, but security in it will make a desolate Country and familes; if you sin and rest in it, (though not gross) nay do but decay in what once you had; many say it is more here then ever; I deny it utterly, unless it be to them that are secure; and if it be so, the loss of your first love (a small thing, &c. ) will hasten breaking. Let this truth therefore be a burning Beacon to awaken you; for God will make this word good, and not let one tittle of it fall to the ground. Ezra 10. 3. them that trembled put away their strange wives, and wept sore for it; so do you; you think you may have this and the Lord too; true, but the Lord will not long abide with you if secure.

Hence see the reason why the Word strikes deep, and is very smart sometimes upon the consciences of men, that a man speaks as if he were in their very bosom, that a man saith, God is here, that the Lord leaves thee with sad qualms upon thy conscience, and no peace from all (it is oft sanctified unless no grace) nay, after all this affliction comes; if thou wert not secure, why would the Lord cry, make his Word cry, and his Rod cry? &c. and therefore be not weary of either, but bless the Lord for, and quietly bear both; unless I had those terrors within, and afflictions without, I had gone astray, Psal. 32. 4, 5. David was secure and kept silence, he confessed, and the Lord pardoned; for this shall everyone that is godly seek; Oh so do you! think then, am not I in the number? oh let me seek then and confess my sin!

SECT. I.

T Hat though the coming of Jesus Christ to his Churches be late, yet it is certain.

For though it be midnight, yet he comes we see: For this coming at midnight is not to be understood of the last day of Judgment which shall be at midnight (as the Rabbins and Monks in their devotions conceive) for Christ speaks here of his coming to particular judgment also, which is not always at midnight: The scope of the Parable is to provoke to continual watchfulness; because though the Lord doth not come in the beginning of the night (as was the custom of the Jewish marriages) yet he will come late, even when you look not for him; even at midnight there is a cry. I confess the Lord speaks principally of his coming to Judgment; yet it is true of any other coming of Christ to his people in this life; and because particular examples and instances are the roots of general truths (as Circumcision a seal, so all Sacraments are so; Christ is a Savior of his people; it is meant of great salvation at last, yet is true of all salvation beside) therefore I shall speak of the coming of Jesus Christ to his Churches and Servants in the general; and so involve the whole coming of Christ, for the more use and comfort to us.

Now we shall find that the Scripture speaks of a sixfold coming of Christ, that as all our deliverances are but shadows of our great and last deliverance; so Christ's coming now is but a shadow of his great and last coming.

First, Christ is said to come to his people, when he comes to hear their prayers, Luk. 18. 8. And the Lord argues strongly, Will an unjust Judge arise at night, to help a widow a stranger, when she is importunate? and will not the Lord hear his elect and chosen? yet when he comes, shall he find faith? i. e. such prayers of faith as shall continue; oh no! but soon apt to be weary before the time comes.

SECT. II.

Object. BUt if they cease, how do they pray night and day?

Answ. 1. Because they do so for a time.

2. When they cease, then they are ringing in God's ears; so that let the prayers of the elect for any mercy be once offered and presented as incense before the Lord, the Lord will not be worse than an unjust Judge, never to come to his people.

Secondly, Christ is said to come to fulfil his promises; for sometimes the Lord keeps his people exceeding short, and gives his people answers to their Prayer in particular promises (you find it so) Psal. 85. 8, 9. I will hear what the Lord will say, for he will speak peace to his people, that so they may live by faith, and glory more in the Lord then in themselves; yet he will come, though it be very long, Heb. 10, 36, 36. Ye have need of patience, that ye may receive the promise; for yet a little while, &c. We think it long, yet it will be so.

Thirdly, Christ is said to come to his people when he speaks peace, and breaks the clouds of fears and troubles, and shines upon his people; for while the Lord is angry, and hides his face, that a man is beyond sight of the face and love of God, now God and Christ is said to be gone; so then, when he returns to speak peace, now he is said to come, as that Martyr said, He is come, Zach. 1. 16, 17. I am r • turned to Jerusalem, with my mercies, and the Lord will yet comfort Zion; for when the Lord forsakes his people for seventy years, and takes away all his Ordinances, the external visible signs of his presence, one would think he would never come, yet the Lord will come and comfort his people,