Several works of Mr. Iohn Murcot, that eminent and godly preacher of the Word, lately of a Church of Christ at Dublin in Ireland. Containing, I. Circumspect walking, on Eph. 5.15,16. II. The parable of the ten virgins, on Mat. 25. from ver. 1. to ver. 14. III. The sun of righteousness hath healing in his wings for sinners, on Mal. 4.2. IV. Christs willingness to receive humble sinners, on John 6.37. Together with his life and death. Published by Mr. Winter, Mr. Chambers, Mr. Eaton, Mr. Carryl, and Mr. Manton. With alphabetical tables, and a table of the Scriptures explained throughout the whole.

Verse 5.

While the Bridegroom tarryed they all slumbered and slept.

THe Coming of Christ is compared to the coming of a Bride-groom to take his Bride who cometh with the Virgins her Companions to meet him: Now these solemnities used to be per∣formed at the beginning of the night: but here in the Prothesis of the similitude, it seemeth (which was more then usuall) he delayed until midnight, he came not at the time expected, and they were ready for his coming and going out to meet him. but he came at a time they looked not for him: when their wait∣ing was at an end, they fell asleep, and then the Cry goeth before him, behold he cometh. You have heard already who is the

Bridegroom, Jesus Christ: Here we have his coming, the delay of it, and the occasion which the wickedness of some and the weak∣ness of others took from hence to fall asleep: It was abused for an occasion to the flesh. A double Note from the words, but of the first only at this time.

The Lord Jesus doth delay his coming, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I shall a little prove it by some Scriptures parallel, and * 1.1 then open the terms, confirm it by Arguments, and apply it by use to our selves.

1. Then for the Scripture-proof, take that place where our Saviour stirreth up his disciples to watch, they knew not what * 1.2 hour their Lord cometh, of which hereafter if the Lord will. Blessed is that servant which being set over the houshold to give meat in due season, shall be found so doing: but now if the wicked servant say in his heart my Lord delayeth his coming, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and begin to beat his Fellow-servants, and eat and drink with the drunken, here you see there is a delay, and from hence this wicked servant takes encouragement to lay the reins upon the neck, & to run to all maner of excess, the very same you repeated by Luke, therefore it shall suffice to name that, I will * 1.3 add but one Scripture-more, which happily may be of more use then any of these to some perceiving judgements, for happily you will say this is but a bribed judgement of some wicked persons bribed and blinded by their Lusts, indeed there is not such a de∣lay, which indeed is a great part true, for the delay is for the most part, to be measured by our weakness and shortness, as after∣ward will appear: yet somewhat there is of a delay, and that you shall find in the Apostle to the Thessalonians, Let no man de∣ceive you by any means; be not quickly removed, or shaken in * 1.4 mind, or troubled, whether by Spirit, or by Word, or by Letter as from us, as the day of Christ is at hand, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: but there must first come a falling away, &c. which is fulfilled in the great Antichrist the Pope who sits in the Temple of God, as God, &c. Yet the other Apostle saith, the Judge standeth at the door. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Grudge not one at another, com∣plain * 1.5 not one of another: for the Judge is near at hand ready to judge you all for it, So sin lyeth at the door, that is to say to be near at hand, It is no contradiction to that: that the day of the Lord * 1.6

is not at hand: for that is the day wherein he hath appointed, where∣in * 1.7 he will judge the world in righteousness by that man whom he hath ordained, whereof he hath given assurance to all men, in that he raised him up from the dead. If this judging which is near, is a temporal Chastisement, he would lay upon them, as if when children are envying one another, quarrelling and grudging one at another, accusing one another, and falling out one should move them to forbear; and by this Argument, take heed your Father is at door with a rod in his hand, and he will judge you all: So he judgth the people that they might not be condemned with the world. I thought good to speak thus far, lest that seeming * 1.8 contradiction might trouble any, so much for the proof. The second thing will be to open the terms and

First, What is meant by coming? the coming of Christ: This will open the particle of time in the first verse, then shall the Kingdom of Heaven be likened, &c. the same Key will open both. To omit then any other opinion of it, I understand it either of the coming of Christ to a particular soul, which is no sooner se∣parated from the body, but cometh to judgement. Now Christ may be said to come, he cometh to put the sickle to such as are ripe for it, he cometh to gather into his barn, if they be wheat, or else to burn them up with unquenchable fire. Or else, 2. And rather * 1.9 of the day of Judgement, that great day and appearing of our Jesus Christ, who is our life, when his people shall appear with him in glory: * 1.10 which day will find many alive who shall then be changed, before they enter in with him, and which day will find doubtless many in deep security and formality to have their work to do. And for those that are then dead, and shall be raised up, it will find them in that state wherein they lay down in the dust, either of faith or unbelief, and accordingly either they shall be shut out or admit∣ted to the Marriage. And methinks this doom of our Saviour, I know you not which is parallel to that, Mat. 7. 23. Depart from me you workers of iniquity, I know you not: which surely doth agree to none, except it be at the day of death, or the day of judgement: for any other time I will not trouble you with any thing about: And so much for this first.

2. Now for the delaying: What is Jesus Christ more backward then the Church to this union, that they go forth to meet him, and seem forward, and he delays his coming? for what will make

more hast then love? will it not bring him upon Eagles wings? yea, riding upon the clouds, and wings of the wind? and how are we to understand this of his delay of his coming? or what is he an idol-Christ, that is taken up in a journey, or any other bu∣siness, as to forget his spouse, and neglect her to come speedily to make up the match, to bring her into his Fathers house, this were indeed agreeable to a poor finite forgetful Creature, but not to Jesus Christ. Yea more then this: Is he not said to come quickly in divers places? and how stands that with the delay of his coming? See that place in Luke in the Parable of the unjust judge, overcome with the widows importunity, though he neither cared for God, nor regarded man: yet because of her importunity, he would avenge her of her adversary, how much more God, who is love it self, and tender of his people as the apple of his * 1.11 eye, who is most just, and most faithful, and who doth indeed fear the wrath of his adversary after the manner of men, being tender of his people and of his own name, lest he should reproach his name, and that reproach with ruin fall upon his people, and * 1.12 besides all this being importuned by them, as the souls under the Altar, crying continually, how long Lord, holy and true, wilt thou not avenge our blood upon the inhabitants of the Earth: why saith the Text, shall not God avenge his own Children which cry day and * 1.13 night to him, though he bear long with them, that is to say, with their enemie, I tell you, he will avenge them speedily, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 speedily, in a trice, a moment, by and by, according to that of the Apostle, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 1.14 quantulumcunque how little soever, as little as may be, and he will not tarry. How hang these things together?

For the clearing of this, it is necessary to say something: And first I will shew you, in what respect he is not said to delay, or it is denied that he doth delay his coming; but it is short, and quick∣ly, and then 2. In what respect he is said to delay his com∣ing, and then come to the argumentss

2. Then he is not said to delay his coming in respect of his own eternity, wherein all the differences of time are swallowed up and appear not at all, there is no time long, or short in eternity, there is not prius, or posterius there, and therefore the Apostle in this argument speaks in this wise, know saith he to them that were ready to mock, because it was so long before the promise

of his coming was fulfilled for the glorious liberty of the Sons of God from under their iron yokes put upon them by their perse∣cutors: why saith he, God is not slack, as some count slackness or tardiness, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who reckon it according to Days, * 1.15 and Months, and Years, and Ages,: no saith the Apostle, alas, a thousand years are but as one day to the Lord to eternity, eterni∣ty doth not bid us with the unjust Steward, sit down and write 50 for an 100 but a thousand for one 366000 for one, for it is to one day, that a thousand years are compared to in * 1.16 eternity, and so one day as a thousand years, it is as long as a thousand years with him, which we cannot conceive of, because we are not able to reach to eternity. Now if Sentence against an evil doer be deferred but a day, we count this a swift witness against such a mans sin: as in the day thou eatest thereof, thou shalt * 1.17 dye the death: but if it be a thousand years, it is all one with God: So that though to us poor finite Creatures, who number actions according to days and months, it may seem a delay, yet to God it is not: for all times past, present, and to come, are present to him, it is but one eternal nunc or now, and therefore there is no delay * 1.18 in that respect.

2. Yet further there is no delay, but he cometh quickly, sudden∣ly, very speedily in another respect: Because he doth not stay longer then the appointed time: Hab. 2. 3. the vision is for an appointed time, it will not tarry: then we are said to delay properly, when there is a time prefixed for such a thing, and we keep not touch, but stay longer, this is properly delaying. Now you know there is a day appointed, wherein he will judge the world in righteousness, * 1.19 by the man whom he hath ordained, there is a a day & an hour which no man knoweth indeed, and therefore men but do proclaim their vanity in guessing at it; the times and seasons it is not meet for us to know which the Father hath kept in his own power. Well then this day now he will not out-stay, not a day longer will he * 1.20 stay; but come quickly, very speedily, the very self same day, as the very self same day he came to deliver Israel, and to judge their Enemies. The people might indeed think it long whiles they were in bondage, groaning, that he delayed his com∣in, yet he did not, for if the day appointed before had * 1.21 come sooner, he had delivered them sooner he keeps touch to a day.

3. He doth not delay his coming, that is to say, so as to omit the season of it, for every thing is beautiful in its season, there is a sea∣son to suffer the enemies of his Church to ride over their heads, and there is a season to bring them under their feet again, and give them their necks to trample upon, there is a season to permit them to eat up his people as they eat bread, and to make themselves drunk with the blood of the Saints, and there is a season to give them blood to drink, for they are worthy. You know if a man * 1.22 omit his season for any thing, he may never have another, he is lookt upon as a slack negligent person, as now, he that puts off his gathering of harvest from Summer to winter, so to day if you will hear his voice, there is a time limited, a season of getting grace, which if omitted, and put off by delays, we shew much hardness of heart, and little wisdom to think we shall do that to morrow, which we have not heart to to day, men think God is slack, when indeed he is onely patient, and they are ignorant, and see it not; but for the season he doth it most opportunely for his own glory, and the good and salvation of souls; as will appeare in the Ar∣guments of the Doctrine. But I will not anticipate my self.

4. He doth not delay, as some men may count delays or slack∣ness, as if he would never come, they are ready to think, because judgement is not speedily executed, ••ush the Lord seeth not, he re∣gardeth * 1.23 not what they do, he watcheth not over their sin, he will not bring them into judgement for these things, and so think he is just such a one as themselves: Why? because when they are offended, happily except they take revenge when they are moved at the first they forget it afterwards, and never set them∣selves in cold blood to it, though many mens malice is much more durable, a little tract of time will not do it out: though we should go to school as children in this respect, but I say If it be not presently, we judge the Lord, and measure him by our own thoughts, if he hold his hands for any while, our hearts are fully set in us to do wickedly, we are ready to think he will not come at all to witness against our wickedness, or formality, and luke-warmness in his ways, but thus he will not delay. And so much for the Negative.

Secondly, then for the Affirmative, In what sense he is said to de∣lay his coming, and

1. In respect of the long time between his first and second coming, * 1.24

his appearing it is long, enduring many ages and generations, ma∣ny believers dying in faith, and not receiving this promise of his second * 1.25 coming, as those did, who were before his first coming, they lookt for him from age to age, and the Prophets searched what, and what manner of sins those were which they spake of, they did a little pierce into them, as much as they could, they might think it long that the promise made to Adam so many ages before, should yet be unful∣filled: And so the coming of Christ the second time, it is long be∣tween 1600 years already, but this is not so properly a delaying; but surely his delaying of his coming is to be understood ac∣cording to our apprehensions of it, and not according to his de∣terminations who hath appointed the time, and staies not a jot longer, and hath appointed it according to the Counsel of his own will with admirable wisdom in the best season.

2. Then he is said or may be said to delay his coming, because our daies are short, and we are ready to reckon upon it according to our daies; it is many daies indeed, and many years before he cometh to take a poor weary soul to himself, and because he is poring upon the daies, and upon the years and moneths, therefore he thinketh it is very long, and tedious the delay; and therefore the Apostle doth meet with this covertly, in that of Peter, be not ignorant of this one thing, saith he, that one day is with the Lord as a thousand years, and a thousand years as one day; * 1.26 Alas, if we number by daies, which are short and nothing, it * 1.27 will seem a delay indeed, but if we look upon eternity, wherein a thousand years are but as a day, then it is but short: but this is un∣derstood by the opposition it hath to that which went before, therefore the less of it here.

3. Because of the shortness of our patience, alas it is very short, the Apostle to the Hebrews doth exhort them to hold out against persecutions, to hold fast their confidence which hath recompence of reward. Alas, but it is tedious thus to run through fire and wa∣ter, to have wave upon wave, and billow upon billow, why it is true saith the Apostle! But you have need of patience, that when you have done his will you might receive the promise, the promise of his coming, the apearing of Christ who is our life: Alas but can we endure it? O it is long! No saith the Apostle, for yet a little while, and he that shall come will come, do not think it long,

think not he is slack, he will not tarry. O brethren, a man un∣der a hard bondage, groaning as the Israelites did in Egypt, think∣eth * 1.28 every day seven until he be delivered, and therefore the Pro∣phet exhorts them to wait for the vision which was for an appointed time, it would not tarry, by the medicine you may gather the nature of the malady, it was impatience under their bondage and trouble, and therefore you find so many sad complaints in the Psalmist, how long Lord, &c. how long wilt thou forget me for ever, &c. and so the souls under the Altar, how long Lord, holy, and true, wilt thou not avenge our blood? And so under spiritual pressures, suppose temptations from without, or inward pressures, a body of sin, and death, we are ready to cry out, how long Lord, how long? How did Job long for death, he had such wearisom nights, and moneths of vanity, when God made him possess * 1.29 the iniquities of his youth. Well in this respect also he may be said to delay, according to our apprehensions.

4. In respect of the importunity of our desires, as well as impatient∣cy under afflictions, this is an impatiency too, and might be a branch of the other, but a man that hath not that pressure upon him, yet if he be deeply in love with Jesus Christ, and with his appearing, O how importunate are his desires after it, so that as * 1.30 the Apostle calls it, there is an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a looking out after it, with a neck or head stretched out, as a man that looks for a thing stirring up himself, stretcheth out his neck, lifteth up his head, that he may see as far as he can, looking many a wishly look after the thing he desires, or person he desires. The proverb is true in this case etiam celeritas in desiderio mora est, And in this case now, a man is ready to think there is a delay when there is most swiftness, when God is a most swift witness for, or against such a person, our desires run before it usually, and so it seemeth to * 1.31 slack and come behind, O when shall I come and appear before him in Sion, Not only, Lord now lettest thou thy servant depart, &c. but, O how long wilt thou thou keep me prisoner in this Tabernacle of clay! Now in all these respects, he may be said to delay * 1.32 his coming, but so much for the opening of the Doctrine.

Now for the Arguments. I shall speak a little to them. And the First may be this. The time is appointed for his coming, he hath appointed a time wherein, &c. which he will not antici∣pate, so neither will he stay beyond it. the

Second shall be this, it is to excercise his peoples patience, to inure them to bear, patience works experience, and experience hope, the richer the patience is, the richer the experience is, and the nearer we come to a full assurance of hope, the riches of it, Now the exercise of patience the spirit breathing in it to his * 1.33 people, is that whereby it groweth, and increaseth with the in∣creases of God, the patience of the Saints, is one of their greatest exercises, and therefore the Lord takes much pains with his peo∣ple to make this jewel in their Crown shine gloriously, Consider the patience of Job, &c. behold here is the patience and faith of the Saints, and in another place it is ushered in with a Behold.

Now, God will have our patience have its perfect work, be as long and as broad as the tryals are, And therefore he * 1.34 delaies his coming in that sense as you have heard, this waiting for the reward after we have done the will of the Lord is harder then the other, of bringing forth fruit with patience. Another ground shall be;

3. That the measure of the sufferings of Christ may be filled up in us, the Apostle is said to fill up in his body the measure of the suf∣ferings of Christ, that is to say, there is a proportion of suffer∣ings, * 1.35 for the body of Christ to undergo, and he in his body fil∣led up his measure, in a great part, not as if they were more righteous, but his people being so nearly united to the head, as that they and he make one Christ, therefore the sufferings of his people are called the sufferings of Christ, now there is a means to be filled up, and this he will have filled, because these less af∣flictions, which are but for a moment, they work out saith the Apo∣stle, not meritoriously a far more exceeding, and eternal weight of glory, he was made perfect through sufferings, and so must his * 1.36 s••ns which he bringeth to glory be made perfect through sufferings, and drink of the brook in the way, and so lift up their heads, suf∣fer with him, and then be glorified with him, now if there were not such a time as we count a delaying of his coming, there would be no room for this.

1. That the fulness of Christ may come in, for there is a fulness * 1.37 of Christ, as the Apostle cals it, both of Jews and Gentiles, as the several members of his body make up the fulness of his bo∣dy, and it is not compleat, if any of them be wanting, there is some of its perfection wanting, indeed it is a glorious honour he * 1.38

puts upon the Saints, and dear affections he sheweth, and a near union, that he accounteth himself not perfect without them, un∣til they be come in; so this is the answer the importunate cry of the souls under the Altar receive, how long Lord holy and true? dost thou not avenge us, and judge our enemies? there were white robes given them, and it was said to them they should rest yet for a little season until their fellow-servants also, and their brethren also which should be killed as they were, should be fulfilled. If a man bid many guests to a Feast, they must stay until they all come to sit down together. As Christ is imperfect, that is to say, without his fulness with his body, so is the soul in a sort without its body; and as the Lord desires the work of his hands, as Job speaks, touch∣ing * 1.39 the Resurrection, thou shalt call, and I shall answer, &c. the soul may desire also that work of his hands, to be re-united again in the Resurrection, a pledge, and an earnest whereof they have in heaven, not onely Christ the head his glorious body, but Enoch and Elias. Now there may be much desire happily for this com∣ing of Christ, that this may be made up, but as the Apostle saith in another case, God hath provided a better thing for us, that they * 1.40 without us should not be made perfect, so they without the rest, the fulness of Christ should not be made so compleatly perfect. Well then, the fulness of Christ must come in, that day shall not come, until there be not one soul more to come in, which belongs to his fulness; that is the fourth. This reason indeed onely con∣cerneth the great day of Christ his coming.

5. To give time and space to men to repent, and to work out their salvation in, I gave her space to repent, saith the Lord to that wo∣man, * 1.41 and she repented not. Whether we understand this of a mans particular day, or the great and general day, it is true; Why is not Sentence speedily executed upon sinners? Why is it! that they might repent, despisest thou, saith the Apostle, the riches of his goodness, and long-suffering to thee, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not knowing the goodness of God, his long-suffering hath his tendency in it to lead to repentance, * 1.42 being given for that end, Mora sponsi poenitentiae tempus est: Hilar▪ can. 27. So our Annot. So that this will leave sinners without any excuse. If there had not been such a delay, they had had no time to repent, and they might have said so for themselves; but now they have no pretence, they shall be all of them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 condemned of themselves. And for the Saints and people of God, it is that they might have time, and space to work out their salvati∣on

with fear and trembling, to work it out 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Alas they must be converted and become as little children, or else they cannot * 1.43 enter into the kingdom of heaven; now there is much industry, and pains required, to bring the heart to this meetness for heaven and therefore he delays his coming: As for instance. If a Bride-groom too soon come upon his spouse, that he knoweth hath a house full of filthiness, and nasty places to trim, and make hand∣som, and her self to trim, and deck and adorn; he will stay a while, give her time to make all pure, and clean, and fit for him, and then he cometh, and this is another.

6. That the measure of sin and sinners may be filled up, there is a fulness of Satan as well as of Christ, a fulness of sin as well as * 1.44 of holiness, you know he would not give Canaan a type of heaven, to his people Israel, because the iniquity of the Amorites was not yet full, he could not give them Canaan but he must destroy them, and therefore he would first have their measure full, their Ephah full, and then sink them with a talent of lead. So here there is a fulness of Satans kingdom, a fulness of sin, upon which when he cometh, he will come to pour out the fulness of his wrath, and to tread them down in his fury for ever; therefore he stays a while until they have filled up their measure. He did not cast the Jews out of sight, until they had filled up their measure, by persecuting of the truth, and the Saints, which is a wonderfully filling sin in∣deed, that quickly fills the bag to the mouth, and then it is sealed they persecuted the truth, that they might fill up the measure of their sins always; and then you see he came against them, Now when all the vessels of wrath are formed, and they are fitted to de∣struction, then he cometh as to receive his bride, so to slay his ene∣mies with a flaming sword, and furious indignation, that would not * 1.45 close with him. This another.

7. That the promises may be fulfilled, which are many of them yet to come, and to be fulfilled, as the prophecy of Babylons falling, the tenth part of the City, even Rome, which some judicious com∣pute to be just the tenth part of what formerly it was. The ru∣ine of Antichrist, the bringing in of the Jews the seed of Abra∣ham his friend, from all corners of the world whether they are driven through his displeasure, and the fulfilling those many glo∣rious things which are spoken of the City of God, the new Jerusa∣lem which cometh down from heaven, which many of the Saints do

expect, yet to be fulfilled when Satan shall be bound for a thousand years, surely a tittle of this word shall not fall to the ground, not * 1.46 the word of promise, heaven and earth may fall, but this word of God cannot fall, it must be fulfilled. The Lord Jesus will be con∣tented, to be without his fulness until then, and the glory of that fulness until then; and therefore for this cause, his coming shall * 1.47 be delayed, he came once out of heaven with much readiness, Lo I come, I come, though to dye, to lose his life, his peace, his com∣fort, the savour of his father; rather then the prophesies should not be fulfilled as we have it often, that it might be fulfilled, &c. He will be without his bride in fulness for a time, and they must be without him in fulness for a time until the rest of the prophesies be fulfilled. O how he glorifieth his word above all his Name.

8. Lastly, Happily to edge our desires after the day, you know the withholding of a desirable thing for a time, doth much draw out the desires, as the drawing away the bait from the fish, draw∣eth it after it, and truly all the ways the Lord takes with us are little enough to put us on to desire that day. But so much for the confirmation of the Doctrine, before it was said, therefore it seemed long, because we desired it importunately: Now therefore we desire it because it seemeth long, and so our desires after his appearing do feed themselves, by adding this oyl to the flame, even the length of the tarrying, which doth partly arise from them∣selves: so some things are mutually causes one of another, as the Ice resolveth it self into water, and again the water into Ice; the vapours ascending into Clowds; and the Clowds into vapours a∣gain, after they are emptyed upon the earth. So▪

The Use of the Doctrine shall be first by way of reproof, to convince us of sin, in abusing this truth, which nothing is more * 1.48 ordinary among men, they dare not utter it with their mouths, but this they speak in their hearts, the Lord delays his coming, and * 1.49 therefore they begin to eat and drink with the drunken, to beat their fellow-servants, they will neither work themselves, nor let others work that would; Mark how the Evangelist brands such a man, calling him an evil servant, or an hypocrite, and indeed brethren, It is not as if there were any thing in the nature of a delay, to work such a carelesness in us, for if he came more speedily, what is the language, Let us eat and drink, for to morrow we shall dye, * 1.50

whether he be a swift witness against men, or whether he tarry, all is one; if he do not speedily execute the Sentence which is past upon men, evil doers, their hearts are fully set in them to do wicked∣ly; and if he do threaten to come speedily, and avenge himself * 1.51 upon them, let us eat and drink, for to morrow, &c. forgetting the after-clap, that after death cometh judgement, do not then pre∣tend brethren this for your selves, and lay the fault upon God as Adam did, and all the sons of Adam are ready to do. Say not * 1.52 then, If God had threatened, as he did Niniveh, Yet forty days and Niniveh shall be overthrown, yet forty days and thou shalt come to judgement, sinner thou wouldst have repented as well as they did: no: but as Abraham speaks to the rich man in the parable, if they will not believe Moses and the Prophets, they will not believe though one rose from the dead. So in this case, if thou wilt * 1.53 not repent and believe, though the coming of Christ, do tarry a while; I will be bold to say thou wouldst not repent if thou shouldest know that within forty days, or forty hours, thy soul should be taken from thee, the fool in the Gospel, when he thought he had many years before him, and goods laid up for them, he nourished his heart as in a day of slaughter, and when it was told him, that this night his soul should be taken from him, do you think the fool had so much wisdom to repent, we read it not, nor do I see any cause to think it. * 1.54

A second sort, which are to be reproved or convinced of sin; are * 1.55 such as mock at the coming of Christ. It is a prophecy of the last days, in the last days there shall come scoffers, walking after their own lusts, saying, where is the promise of his coming, for since the fathers fell asleep, all things continue as they were since the beginning of the world; That these are the last days, if we had no o her * 1.56 Argument, the impudence of many now adays denyinng resur ection and judgement, and any such things as these are, are too clear a proof of it, Observe, Where is the promise of his coming, a pro∣mise to the people of Christ, for he cometh to give them the Crown of righteousness, having fought their fight, and finished their course, &c. but a threatning to the sinners of the world, as that the seed of the woman shall break the Serpents head. Well, you tell us of a glorious appearing of Christ, but where is it? we see no alteration, all things continue as they were, there is no sign of such a coming, O what wretched Athiesm is in the

heart brethren, that because the hand of God doth not presently seize upon us, therefore we make a mock at it, thinking there is no such thing, O this unbelief is the ground of all departing from God, do not your actions proclaim this, that you expect not his coming, you rather make a mock at it, you make so light a mat∣ter of sin, of the most horrid sins:

Yea some that seem not to Question his coming (though I think that is the ground of it, their secret unbelief that there will be any such, or no) they do even provoke the Lord, and pluck him out of his place, they challenge the God of heaven that say, Let him make speed, and hasten his work that we may see it, and let the * 1.57 counsel of the holy one draw nigh and come, that we may know it, that we may feel it, for we fear it not, this is the language of the men, that declare their sin like Sodom, heed it not, stout-hearted sinners, that set God at defyance, bid him do his worst, they will abide all that cometh, rather then they will part with their lusts, wherein they walk as the Apostle hath it; they would fain see who shall controul them, who should cut their Cart-ropes, and * 1.58 Cords of vanity, wherewith they draw iniquity, and toyl, and tear themselves like horses in the drudgery of sin, Well I will speak * 1.59 a word or two to all these, it is a terrible one indeed, the Lord give us trembling hearts at it.

First, However long it seems to stay, it will come before thou art ready for it, and for all this gallantry of spirit that sinners cloath themselvs with, the stoutest-hearted sinner that heareth this word when that cometh shall quake and tremble. What cared Belshaz∣zar for the God of Israel, he thought it was nothing, to carouse in the vessels of the Sanctuary; but you see, with two or three words writing, what an Agony it wrought him into, Amos 5. 18. You desire the day of the Lord, poor creatures, you do not know the day of the Lord is darkness and not light, your hearts will dye with∣in you like stones, when it cometh upon you: Observe it bre∣thren, usually those that are the most stout-hearted, in setting the Lord at defiance: are most dejected when it cometh; I, will the Atheist say, if this were true, that this day would ever come, it were something, but we see no appearance of it.

Why Brethren, are you such Atheists? I hope there is none such here, but will own the Scriptures to be the word of the li∣ving

God, and how often have you it there written, he hath * 1.60 appointed a day wherein he will judge the world by Jesus Christ: and God is not slack as men count slackness, as some count it, as if he would never come; believe it, believe it Sinners, your judge∣ment lingers not, and your damnation slumbereth not, but travels as fast as you do, and it will meet you one day, and seize upon you. O if God should send such a hand to write upon the wall of the Taverns, where men are carouzing, &c. mene mene, thou art weighed, &c. this night shall thy soul, &c. Deut. 5. 5. He that believeth not these things is an Atheist▪ indeed, worse then the Devil himself, who believeth and trembleth, James 2. 19.

But me thinks reason it self should evince it, and teach us, that the first Principle of all things made himself the end of all things: He that is first must also be the last; and therefore such as would not serve that end, and honour God here, he will honour himself upon them; he must needs be righteous, and give every one ac∣cording to his works; Now Sinners do not receive according to their works many times here, but they are lively and grow old, and are mighty in power, their seed are established before them, &c As it is in that place of Job, their houses are safe from fear, neither is the rod of God upon them, they have no changes, and therefore they fear not God; they spend their days in wealth, and in a moment go down to the grave; that is to say, without any tedious sickness, * 1.61 such as Job had, and therefore they encourage themselves in their evil ways; they say, what profit is there if we should pray unto him, we prosper as well as any, who is the Almighty that we should serve him? Let him depart from us, for we desire not the knowledge of his ways, whereas a Job, a Paul that are upright, fear∣ing God, eschewing evil, exercising themselves to keep a conscience void of offence toward God, and toward men: they shall be plagued every morning; God shall take them by the neck and shake them to pieces, and pour out their gall upon the ground, and break them * 1.62 with breach upon breach. Now brethren, if Sinners were not reserved to a day of judgement and destruction, that they should he brought forth to the day of wrath, how would the Lord be righteous and just? it is a righteous thing with God to render tribu∣lation to them that trouble you ••but to you that are troubled, rest with us. Again,

Thirdly, Remember this, Thou despis〈…〉〈…〉 the riohes and long suffer∣ing * 1.63

of God, not knowing that this goodness leads thee to repentance: * 1.64 It hath a tendency thereto; God is not slack, but is long-suffering to us, not willing any should perish, he waits to be gracious; * 1.65 Sinners, he giveth you space to repent; though he tell you not how long that space shall continue, that while it is called to day you might hearken to his voice; Now instead of turning to the * 1.66 Lord, you despise this his patience; let him wait upon whom he pleaseth, you desire him not to wait upon you; but let the day of the Lord come that you may see it; because you prosper, and your brests are full of milk, and your bones watered with mar∣row, * 1.67 as it is in the Original; you make a scoff at the judgements of God, and mock at all his terrors, as if nothing concerning you: What is this but not only to break the yoke of Christ and his Cords of obeisance, but the Cords of a man, and of love, * 1.68 wherewith he draweth sinners towards Repentance? it followeth in the text, that such men treasure up wrath against the day of wrath, after their own hardness and impenitent heart: let them put off the day of judgement as well as they can, they do trea∣sure * 1.69 up wrath against the day of wrath, treasures of wrath are abundance: he stores up treasures as we do sin: God seals up such mens sins among his treasures indeed; you fill up many bags, and apace, as a few great stones will fill a bag over little stones will do; nothing heightens your sins more then this, the despising the goodness, and patience, and forbearance of God, riches and treasures of goodness and long-suffering, abused and perverted to a wrong end, to encourage your hearts to strengthen your hands to sin: Swell the treasures of the displea∣sure which hangs over your heads every moment. Ah dear friends, that God would give some poor hard-hearted Sinner a trembling heart at this word, I doubt it is some of our cases; do you know what you do, Sinners? you heap up sin, they are gon over your head, I, that is not al, you treasure up wrath against the day of wrath; that day, when all the treasures shall be bro∣ken open, the Sluces opened, and the tyde of streaming vengeance shall carry away poor sinners to that bottomless gulf; O who may abide this day! No,

Nor do not think, You shall have worse then other men, and you hope not so bad; you never yet sinned as some others have done; you bless God you are no Drunkards, nor Extortioners;

you never sinned as Sodom, nor as Gomorrhah; suppose so, Yet it may be more: tolerable for them, then for many of us, who shall despise this long-suffering of God, and the riches of his goodness to us. The Lord of that servant that encourageth him∣self to sin, upon his Lord his delaying his coming, he will come in a day when he looks not for him, and he will divide him asunder: * 1.70 Either rend his soul from his body whether he will or no, this night shall thy soul be taken from thee; Sinners are not willing to part with the••r souls, and no marvel when they behold hell from beneath moved for them. Or else he will separate them from him∣self, and the Congregation of his people for ever; they shall not stand in the Congregation of his people, though here they were * 1.71 mixed together; Or else he will bring upon him the most exqui∣site tormenting evils, as men sawn asunder, or as Agag, or as they, Dan. 3. 29. So in the Evangelist, And give him his por∣tion with Hypocrites, as some gloss it; they are the free-holders of hell, the lowest place they have; for simulata sanctitas duplex iniquitas: and therefore they shall receive double, even according to their deeds. See brethren, we may be his servants in name and profession, and he may commit to us the Stewards of∣fice also, and if this be our own end (a sad word for us as well as for you, for loose, and contentious, and ungodly Ministers) and yet notwistanding perish with deepest destruction, if we despise this long-suffering toward us.

3. Again, It reproveth such as of prophaness of their spirits, upon every slight occasion will be calling upon God to judge them; appealing to him, nothing more ordinary in prophane mens mouths then this, the Lord judge them. Yea more fearful indeed, so fearful that I hardly think the Devil himself would so speak, for they believe and tremble that God would damn them: calling for that day upon every little vexation, when men sus∣pect them or censure them for any thing they would clear them∣selves, and to that end use such fearful imprecations as these. Ah, wo be to them that say, let the day of the Lord come, what if the Lord should take such men at their word, and put an end to his long-suffering, and say, Well judge thee I will, this hour thy soul shall be taken from thee, would they not be in an other Note? you need not call for it; it will come fast enough.

4. It reproveth such as out of a conceit, they have of their own

innocency, they will be calling for that day: Job himself was blame-worthy * 1.72 that he presseth so much upon this: O that I might come to him, where I might find him, that I might come even to his seat, I would order my cause before him, and fill my mouth with argu∣ments: I would hear the words which he would answer me, and un∣derstand what he would say unto me. And so again Chap. 13. Withdraw thine hand far from me, and let not thy dread make me afraid; then call thou, and I will answer thee: charge upon me what thou canst of wickedness or prophaness, and I will clear my self; or let me speak, and answer thou me: let me be the Plaintiff saying out the sad condition of my soul, and do thou answer me; * 1.73 justifie thy proceedings with me. Though he did well to retain his integrity, and justifie that before men, yet it was too much boldness to offer to enter into judgement with God, and so ear∣nestly to desire that day. Alas brethren! when he shall bring to light the depths of our hearts that we never saw, who shall stand before him at his coming, thus to lay us open, if he enter in∣to judgement with us indeed?

5. It reproveth another sort, and those are they, that when their Consciences are a little galled, happily by the Word, or some other way, they are ready to cry out for the day of the Lord; they think mans judgement and mans day is very hard and harsh, and hope to be relieved by this day of Jesus Christ; doth the * 1.74 Lord make his Ministers sometimes sons of thunder? and is not he the Father, the God of thunders? then is your day brethren, so dreadful that you cannot bear it, if while he sitteth to purge as a refiners fire, you be scorched with that, so that you cannot abide the day of his coming; do you think to help your selves by putting yourselves upon the everlasting burnings? It is true, * 1.75 the word of God is a fire, and if it get into a sinners Conscience, it will scorch and burn, and make the soul even f••y again; but what is this to the flaming vengeance wherewith the Lord Jesus shall be clothed, when he appeareth and his coming is? you * 1.76 think we handle you roughly sometimes, and you shall find more tender usage from the Lord Jesus; O he is more merciful, full of bowels, indeed he is so, infinitely more merciful: but you will find him to be infinitely just as well as merciful: Sinners, he hath a Go ye Cursed, as well as Come ye blessed, to pronounce, he will handle you more weightily then Creatures can, if you be not

ready for his appearing; If you cannot bear the smoke of the, bottomless pit, over which you are held it may be sometimes, will it be a mending your condition to leap out of the smoke into * 1.77 the fire? It is a fearful thing to fall into the hands of the living God; therefore it may serve to reprove such as would hasten this day of the Lord, and yet can have no hope the Lord knoweth in the Evil day.

The next Ʋse shall be then to stir us up every one to wait for this * 1.78 day, this coming of Jesus Christ, specially the people of God: You that hope for mercy in that day, as he prayeth for the house of Onesiphorus; what should we do, but wait for it? Yet indeed it may reach the Condition of all, whether good or bad. If he de∣lay * 1.79 his coming, then wait for his coming; Onely the waiting of the people of God is somewhat of a different nature; And therefore let me speak a little distinctly to the waiting of the Saints of God for that day, wrerein there are two or three things included as several branches of this duty.

1. There must be a love and desire to this coming of Jesus Christ, and this presupposeth that that day, and the coming of it will be good to the people of God; for we cannot love or desire, or will any thing evil under the formality of evil, be a good day, a day of transcendent gladness of heart, when the Bride shall be taken by the Bridegroom, presented to his father without spot or * 1.80 wrinkle or any such thing; when there shall never be any estrange∣ment between the Lord Jesus and the soul any more, never any withdrawing, any clouding, any disturbance of peace any more: will not this be a good day, when our grace shall be all glory? then shall we appear with him in glory? And therefore Job speaks * 1.81 after this manner: I know that my redeemer liveth, &c. in my flesh I shall see God whom I shall see for my self, and mine eyes shall behold, and not another, therefore it is the same body by the which, and not a new one which never had union with the soul before; though my reins be consumed within me, so we read it, that is to say, though inwards as well as outwards are con∣sumed in the grave, yet I shall see him; but though is not in the O∣riginal, and therefore it may be read without, my reins are consum'd within me: the reins are the s〈…〉〈…〉 of the desires, therefore I have such desires after that day, that even my reins are spent in them, and

consumed by them, this is going forth to meet him indeed: It is not every Christian that can desire this, but such as are ready for his appearing whereof afterwards. But then Secondly,

2. In this waiting there is an Act of faith also to be put forth, cast not away your confidence that believe there will be such a day, * 1.82 it is certain though it be future, though we see it not, yet be∣cause he hath said it, therefore believe it: and if we so believe, we shall not make hast, that is to say, more hast then is meet, press hard forward toward the Mark, Phil. 3. 13. 14. we ought to do, but we should not take any indirect course to bring our selves to it so much the sooner, as some by a dispatching themselves un∣der * 1.83 a temptation when faith is overwhelmed, or else by such cruel macerating of the body to beat it down, that the frame of it should be quickly be dissolved; though we should be weary of the body of sin, and we cannot well be weary of it, yet faith now should eye that glorious liberty of the sons of God, and it maketh it present: It is the substance of things hoped for: it giveth it a being already, and therefore this also is implied in this wai∣ting. * 1.84 And then

3. In this waiting brethren, for his appearing which is pro∣per to the Saints, there is a patient continuance in the waiting, a pati∣ent continuance in well-doing the Apostle mentioneth, there should * 1.85 be desires, not a fit and start, but a Continuance in them, and so a drawing out the acting of faith, believing that day will come which shall put an end to all our fightings without, and terrors within, when we have need of patience when we have done * 1.86 all that we might receive the recompence, the promise of tempta∣tion, whether inward, or outward; our patience is put to it very sore, yea and in a fit of ravishment with Christ; then we would have no delay, but in heaven we would be even that very moment, and those holy, flames are sweet: but yet if the Lord see it good for Paul to continue in the Body, and he must yet undergo more for Christ before he come to raign with him: why he is satisfied, and so ought we to wait patiently for this his appearing. The Virgins waited it should seem, and were forward and ready, but their patience held not out as it should: therefore labour for this. But then

Secondly, For the waiting of Sinners. Wait for this day, for it will it come though it be delayed, and you know not how soon

it will come upon you. Now your waiting must be of ano∣ther sort.

1. With fear and trembling, that which a man fears he expect∣eth in some sort as well as what he hopeth for: O that this dreadful sound were but in the ears of Sinners wherever they went, there is a day coming, which will pay for all your plea∣sures of sin, when God shall pluck your sweet morsels out of your belly, and turn your stolen waters, and bread eaten in secret, which were pleasant and sweet to you, into the poyson of Asps. O do not say, you are at an agreement with hell, and with the grave: for alas that agreement shall * 1.87 be broken, the grave shall receive you, and reserve you for this day of wrath, and then give you up, it will not hide you from the wrath of the Lamb, hell will open for you: Faelix trembled, when Paul disputed of righteousness, and temperance, * 1.88 and judgement to come; this day of Christs coming how terrible will it be to foolish Virgins? O that all such would tremble be∣fore the Lord: fear it, fear it, it is coming upon you, it lingers not, he is not slack!

2. In order hereto you must labour to believe it, it is an Ar∣ticle of our faith: we profess the resurrection of the dead, which is either to life or condemnation: and thou that livest in sin, canst ex∣pect * 1.89 no other but a resurrection to Condemnation. But alas! men do not believe this; Devils are afraid of that day to which they are reserved in chains of darkness, when they shall have their full cup given them to drink. Ah dear friends! that the Lord would single out such as he would perswade this day from the terrors of the Lord, to fly-from this wrath to come, to * 1.90 make ready for this day that is a coming: wherewith I shall wind up all, I shall say to this doctrine. The last word therefore is of

Exhortation, since Jesus Christ doth delay his coming, That we * 1.91 would make good use of the time: he giveth us time and space to repent. The people of God they have need to make use of this time: have we not work enough to do, before we can expect to be glorified with him? how many of us have a world of iniquity * 1.92 to subdue? how far are we from being as little children in malice and humility, such we must become, our Course is far from being finished. O brethren, Jesus Christ will adopt us to himself, and

we by the Spirit are to do it, that we may be meet spouses to him, then it will appear that we desire his coming indeed, if we lay out all your might to prepare for it; if the heart be ••luttish, and so we let it lie, if we neglect our ornaments, are careless, put them not on, be not decking our selves, how can we say, we love his appearing, even the appearing of the Bride-groom?

But then 2. How much more have Sinners to do? It is true, he delays his coming, and so he hath a great while in respect of thee: how many years hath he waited upon thee to be gracious to thee, and yet thou are where thou wast at first? Ah dear friends! if Jesus Christ find you that profess his name in your blood at that day, what will become of you? Will you have time to repent, if you repent not? it will not be the time of love, but of displea∣sure: it had been better for you, you had never had such warn∣ing: O do not despise the riches of his goodness, and long-sufferings towards you: O consider your ways, and the Condition of your souls at the last, and turn to the Lord your God with all your hearts, and not feignedly close with Jesus Christ; get oyl into your Lamps, and into your vessels, for why will ye die, why should that day come upon you before you are ready for it? O make hast Brethren, you are this day warned to fly, that is to say, with all speed to haste away from the wrath to come: for judgement lin∣gers not, it will not stay beyond the appointed time, even your own appointed time, for the number of your moneths are with God, * 1.93 it will not stay a jot longer; now you do not know whether this may be the day, the night, this Sabbath the last, this warning the last: therefore lay hold upon the opportunity. O that the Lord Jesus would seize but upon some of our hearts, that we might make a good Ʋse of this delay! And O bless his name, and let us all admire his goodness to us, that he doth delay his coming, that we have time and space to repent, to work out our salvati∣on in, and that until all the fulness of Christ be come in. It is his long-suffering, not willing we should perish, but come to repentance. * 1.94 O that we were thus wise, that we could thus consider our latter end. But so much for this Doctrine.

THEY ALL SLƲMBRED AND SLEPT. Here I say, you have the occasion which the flesh took from the delay or carry∣ing * 1.95

of Christ to slumber, and sleep all of them, both wise and foolish. Some have understood it of the sleep of death, that they al dyed, good as well as bad, but this cannot be so, for it is not true, understand the coming of Christ which way you will, If for his coming to the universal judgement; it is not true, for all shall not sleep, but some * 1.96 shall be changed as the Apostle hath it. If we understand it of his particular coming, to summon us to appear before him: It is less true, for when the summons cometh, it is before we dye. Death indeed is his Messenger, or Serjeant; and therefore they are not dead, before he cometh to fetch them, besides it is not so usual to set forth death by a double expression, of slumbring and sleeping, but rather sleeping onely. Besides this slumbring, and * 1.97 sleeping here, is noted as a failing in the wise virgins as well as the foolish, if I understand it aright, for it is the privation of that watchfulness, which is injoyned, and wherewithall is wound up in the close, and by this parable he sheweth us the sad inconveni∣ences of sleeping and slumbring, and the incidency of it to us; and therefore exhorts us to watch. Now sure, to dye is not any fault, when we are called to it, but an appointment of God for us to dye, to submit to which, to be willing to which is a grace, and not a sin. Again, in this parable there seemeth to be some time for the getting of oyl, or at least for them to use some endeavours to get it though it be in vain, which may be indeeed after a summons to death, there may be some little time which a hypocrite may think to improve to get grace, though it prosper not, but after death, there remaineth nothing but judgement. The particular first, and afterward the general.

The time of their sleeping is considerable indeed, and that is it seemeth to be just a little before their Lord cometh, the L. Jesus, for it was the cry that wakened them, Behold the Bridegroom cometh. Whether we look upon this coming of Christ to be his last and ge∣neral coming, & so understand the ten Virgins collectively for al the visible Church, then found on earth; it is considerable that they shall generally be found sleeping, you know how the Evangelist setteth forth in the former chapter, wherein the Disciples ask him when those things shall be, and what shall be the signs of his coming, and of the end of the world. When Jerusalem should be destroyed, when he would come gloriously by his Spirit, and word prevail∣ing * 1.98

over the world, suddainly like lightning passing from one end to the other, as some understand that. Or whether we make that coming of Christ, and the end of the world all one; It should seem this is to be referred to the answer, to the third, the end of the world, as it was in the days of Noah, they were eating and drinking, and never minded, were careless, and asleep, until the world was in a flood about them; note here, in the end they shall be asleep, alike secure and drowsie, and as little look for the end of the world until all be on a flame about their ears. And Satans letting loose after * 1.99 the thousand years being imprisoned, seemeth to speak sad work he will make among men, immediately before the last end. Or if we understand it distributively of each Saint, as sometimes in the same Scripture the H. Ghost speaks of the Church collectively and distri∣butively * 1.100 draw me, we wil run after thee, so here the Virgins, they all slumbred and slept, and so they might do, if they did it singly, near the time of his approach to each of them to take them to himself for ever, or separate them from himself for ever, which is the case of the foolish virgins. I say it is alike considerable, and may give us ground of a note of observation by and by. It is true indeed some understand that in the beginning they went forth to meet the Bridegroom, by a Prolepsis, or Anticipation, as if they did not go forth at all to meet him until after the cry was made, but I cannot see the reason of it. They would have it, that Christians are ve∣ry apt to be sleepy in the beginnings of their faith, and work of faith which indeed may be so: but methinks that doth not so well suit with the time of first-love, which the Scripture often mentioneth, men are usually most forward then, and most watch∣ful and wakeful then. Nor do I know any inconvenience but * 1.101 they might sleep in the way in their journey going forth to meet the Bridegroom; and methinks the tarrying of the Bridegroom being interposed between their setting forth towards him, and their sleep doth plainly argue it, if we may argue from these things, but they will argue as much for the one way as for the o∣ther; so that I would rather take it thus.

And however it be, that with particular circumstance be not to be too much strained, when we have the scope of the Parable, yet remember that this we are now upon is the main thing, if I under∣stand it aright, for this sleeping here is the privation of that watch∣ing which is a duty so often and so much pressed upon the Disciples

in the former chapter, and this and many other places, and this appears to be the scope by our Saviours winding up all in that Exhortation, therefore watch, for ye know not what ••our he will come, the foolish virgins and wise, both were too foolish in this, when he tarryed they slept, and while they slept he came; and what prejudice it was to them afterward, likely you may hear more fully; therefore saith our Saviour watch. Therefore, this if I do insist a little upon it, I hope it will not be amiss, it being the scope of the Parable.

They all slumbred and slept, here it will not be amiss for the fur∣ther opening the words to tell you What kind of sleep this is, and the degrees of it; for the kind, you must know brethen, we are * 1.102 not speaking of a bodily sleep, whether ordinary, or extraordi∣nary, from a natural, or a supernatural cause such deep sleep as fell upon some, though the Disciples were much blamed for their sleeping, when they should have watched, and prayed; I take it their natural sleep was not there considered, but as an effect of their spiritual sleep; their souls were asleep, and thence they slept when they should have been praying, to have been a com∣fort to Christ in that his Agouy: but we are now to speak of a spiritual sleep, the sleep of the soul. Indeed the soul considered as a spiritual being, in its natural capacity, properly never sleepeth, but the body: It is never weary of its actings, but the body is; which it useth as its instrument, as it never groweth old, so it never groweth sleepy; and therefore we do not consider the soul nei∣ther in a natural capacity, onely as it is a spiritual being, but in a supernatural capacity, that is to say, as it hath some divine quali∣ties put upon it, whereby it acts and works towards God, and to∣wards Christ, as natural Agents act by their qualities, the fire by its heat, so the soul by its faith, and by its love, and by its humili∣ty. So then, we are here considering not a naked soul, but a soul as it hath either in reality or else in appearance put on Christ for righteousness, and for holiness, is raised up from that death in sin, to a li••e of grace or love to God. Now this soul so considered a∣las sometimes it fals asleep. So much for the kind of sleep. * 1.103

For the degrees of the sleep, here they are two 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 two words, and of two significations, as indeed our own En∣glish words do plainly distinguish, you know to slumber, is much less then to sleep in our experience of it, to slumber, is when a

man onely doth nap or nod, he is not fast asleep as it were, be∣tween sleeping and waking, a little thing waketh him; now he is awake, and then is napping again, but not so fast as to have the senses altogether sealed up, as in a sleep; then it is otherwise, there must be much ado to wake a man, when he is in such a sleep. So it is in this case, This spiriritual sleep, there are degrees, a napping, and nodding; now asleep and then awake again, we are neither awake nor asleep, there are interruptions successively in our sleeping and waking: But when a man is asleep, he goeth on a∣way with it, continueth so great a while, sleep hath seized upon him, lockt him, and sealed up, and made him sure as I may say, which what it is, shall farther be opened by and by, onely here let us take up the Doctrinal Observations from the words, which shall be onely these two.

The people of God which are wise to salvation, as well as foolish * 1.104 formal professors are lyable to slumber, and sleep, the best men and women are lyable to it.

That the Saints may fall into slumbering and sleeping, when they * 1.105 had most need to be awake, as you see in this case. Happily I may handle them distinctly, if I see it may not be too tedious.

For the first, that the best of the Saints, such as are wise to sal∣vation, yet may slumber and sleep, I think there needeth not much to be said by way of confirmation, you see this is plainly the heart of the Parable we have in hand, or else I know not what it is; Jo∣nah you know he was fast asleep in the side of the ship, it was bo∣dily * 1.106 sleep indeed, but it was an effect of this spiritual sleep that was upon him, his graces were now sleeping, his fear of God, a∣gainst whom he had sinned in running away from him, and his self-denyal, these were asleep, and made him so secure, that though they were in a storm he feared it not, as a drunkard that sleepeth upon the top of a Mast, in greatest danger, and seeth it not, nor so much as dreameth of it, and it is thought by some also that * 1.107 Zachary that good Prophet who had so many visions from the Lord, that he was drowsie and sleepy notwithstanding, more then was meet, his mind as well as his body, but there shall be no que∣stion made of the Disciples, they were the best of men then alive, they were first chosen out of the world, the world is a wilderness

they were as a garden inclosed; therefore the best considered in re∣spect of others, and yet you find how often our Saviour endea∣vours to stir them up to watchfulness; What I say to you, I say to all; watch, watch and pray. And how much in these chapters, surely it argues they were lyable to sleep, they were prone to it, else that lesson would not have rung so much in their ears. Or would David have come over so often with that, quicken me O Lord according to thy word, quicken me according to thy word; but that he found himself going, napping and nodding. But if we will * 1.108 go to the Christian of Christians, the flower in the garden inclosed, there were three Disciples that were favourites, it seemeth that the Lord Jesus took with him as witnesses of his transfiguration be∣fore, and now to his passion and Agony; yet notwithstanding, these favourites, when they should watch with Christ, they fall a∣sleep, their souls were asleep in a great part; and therefore their * 1.109 bodies also were asleep. However our Saviour saith, the spirit is willing, but the flesh is weak; the spirit is in part weak, and un∣willing; else if perfect, it would have kept them awake, there is a willingness, and unwillingness; and for an act the unwillingness * 1.110 may prevail against the willingness, as in this case: Peter should be carryed whether he would not, and yet sure he would; there his willingness prevailed: but I will not stand any longer, onely note you here brethren: one thing farther is this; that they fell a∣sleep the second time, and the third time after they had been re∣proved for it again and again, and that sharply that they had no∣thing to say; they knew not what to say, saith the Evangelist, and yet they fell to it again; if these were so apt to fall asleep, sure then much more such poor weaklings as we are in comparison of them.

Well then, if any one further enquire, What this slumbring and sleeping is;

By slumber and sleep, I understand brethren the unbending the bow of our souls, as sleep is a cessation of the animal actions of a * 1.111 living creature, by the obstructon of the animal spirits, by the abundance of vapours ordinarily, there are some other cases, but this is not so much for our purpose. Slumbring is when there is a little shorter failing, or cessation of the actions of a living crea∣ture, when the senses are binding, as I may say, but they break through it, and so awaken the person doth; there is a double

principle in man, in every child of God I mean; there is a corrupt and regenerate part, there is flesh and spirit, as you have it in that of our Saviour, the spirit is willing, but the flesh is weak; the flesh lusteth against the spirit, and the spirit against the flesh; this flesh, this corrupt part we may not unfitly brethren resemble to the va∣pours, * 1.112 that continually arise from the stomach toward the head. And the Spirit to the Nerves, the instruments of action, the gra∣ces of the spirit are the nerves of the spirit indeed: and by some of them, as by the nerves the continual supplies of grace, and fulness of Christ the head, where the fulness of the animal spirits are, is communicated to all the parts, to the strengthening of all graces, that is to say by our faith. Now this being so, I take it then a man slumbers, and sleeps, When his corrupt part doth either with a less, or a thicker steam of lusts seize upon (as I may say) and hin∣der the graces of the spirit from doing their work, from acting, specially that grace of faith which indeed doth derive from the head Jesus Christ, the spirits lively influences; therefore not un∣fitly is corruption compared to wet moorish places, a moorish ••en∣nish heart that is full of such corruption, or a body full of such hu∣mors you know is much more sleepy then another.

Well then to bring it to an issue, when sin so fully prevails over us, as to damp the graces of the spirit, either for a shorter time, it being quickly dispelled, there is a slumbring, or for a longer time, there is * 1.113 a sleeping; aliquando bonus dormit at Homerus. So that brethren when ever we are called to act any grace of the spirit, and we do it not, though it be but for an act, that is as I may say a slumbring though you may quickly recover your selves; If it be for more * 1.114 acts, or continue any time, it is a sleep. Thomas his faith was a∣sleep, he would not believe, his unbelief prevailed much, seized upon his faith, bound it as I may say; and so ignorance and blind∣ness prevailing over the understanding. But for faith, methinks that is plain, When the son of man cometh, whether it be to that ge∣neral day, or any particular day of avenging his people, shall be find faith upon the earth? faith in act to believe this, alas people will be asleep, their faith surprized: and so for love, which is a∣nother * 1.115 grace, it is prophesied of the latter times, the love of many shall wax cold: the Church of Eph••sus had lost her first love, she was fallen asleep, this is the active grace, faith works by it, now this action ceased; as in a man asleep, his members languish, and

hang down, and are not fit for any action, so their love waxed cold. And so when instead of a holy vigilancy there creepeth a security on a people, which is a main ingredient into this spiritual sleep, as the virgins here, they were all secure, they looked not for the coming of Jesus Christ. And so when instead of a fer∣vency of spirit in serving God: a deadness, a dulness creepeth up∣on * 1.116 men, they pray as if they prayed not, if it be but for an act, it is slumbering; now they are dead, and then they are lively it may be next time, and then they are dead again; this is slumber∣ing, napping and nodding: Now they can act their faith, and then they cannot; now they can avoid this sin and that, and then they cannot; but are overtaken by it, this is slumbring: and alas bre∣thren, are we not all of us lyable to this? Yea, it may be these things seize upon us more violently, we not onely offend in many * 1.117 things, but continually lying secure, continue in such a dull list∣less frame, little or no actings or strivings of faith, or love, or fer∣vency, or wayting for Jesus Christ, and his appearing, this is sleep∣ing. Well, I wish we had not too general, and too good proof of it by our own experience.

You have had already in this part of the discourse, the general reason of this sleepiness of the Saints respecting our selves, and that is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a seed of that Poppy-seed which lays us so often asleep, a filthy heart, streaming continually filthy gross va∣pours, which clog and seize upon our graces, and hold them pri∣soners as I may say for a time, that we cannot act them: But I will a little more particularly descend to speak to some cases.

Not to speak of that vindicative hand of God upon some, when in vindicative justice he sendeth upon men a spirit of slumber, and of sleep; for I hardly think that is competent to the Saints, though * 1.118 to hypocrites, it may; yet those are not they, I am mainly to speak to in this discourse, but of other causes, And

First, A cause of it may be this, sloathfulness it casts men into a deep sleep: It is so in naturals, and it is so in spirituals; a sloath∣ful * 1.119 man, that will not labour, the vapours gather, and becloud, and bemist him, that he cannot break through them, but they seize upon his senses, and hold him prisoner a great while, and if he be stirred, yet a little sleep, a little slumber, a little folding of * 1.120 the hands to sleep, that is the slothful mans guise, and as the door turns upon the hinges up and down, so the slothful man doth

upon his bed, Labour and pains taking, it dispels the vapours, scatters them, and so they clear up, so it is here: a sloathful spirit is the immediate forerunner of this sleep; therefore the Apostle exhorts them, not sloathful in business, fervent in spirit, serving * 1.121 the Lord. And you shall finde brethren, when he that had one talent given him, he improved it not; the Lord calls him a wic∣ked, and sloathful servant: Alas, his soul was asleep, and his talent laid tosleep in a Napkin; well this is one cause, if we have oppor∣tunities in our hands to do good, and we do it not, as the Apo∣stle * 1.122 exhorts us to do; we are sloathful. A man that is idle, shall have very much ado to keep himself from sleeping; a won∣der * 1.123 brethren, if we be not all asleep, we have so many opportu∣nities to do good, such talents put into-our hands, some of us, most of us, and yet do so little with them.

Secondly, Another cause of sleeping may be wearyness, you know the sleep of the labouring man is sweet; so you see Sisera, after he * 1.124 was toyled and spent with his fighting and flight, he was ready to lye down to sleep presently▪ so brethren, it is in this case, when we have run a while in the race that is set before us, or fought a∣gainst our corruptions, toyled hard; if we sit down when weary we are asleep presently; O saith the Apostle, be not weary of well-doing, if you be, you will fall asleep! this we find in the case of them in the Hebrews, they were harased and persecuted grievous∣ly, their faith and patience, were even tyred out, alas their hands therefore were weak, and knees were feeble, their members began to languish, and sleep to seize upon them. Sometimes when we toyl all night, and take nothing, we spend, and are spent, we are apt to be weary brethren, and then it is two to one but we fall asleep; * 1.125 That is another cause of this sleep.

Thirdly, Another Cause may be the false questions which men make, the mistaking of things, a man mistaking the day for the night; he slumbers it may be, and thinketh it is night; or the day is not at hand he sleepeth; this is clear I think in the present case; What made the virgins thus to give sleep to their eys, and slumber to their eye-lids? they thought their Lord would not come yet, he de∣layed his coming, and likely they thought he would do so still; and therefore thought they might sleep, or else atleast they might think, while he delayed his coming, it was no great matter whether they slept or waked, it would be of little availment to

them; and therefore they even laid them down formally to sleep; O how easily are we lulled asleep with such mistakes as these! now how * 1.126 false was this in the mean time, for there is much to be done while he tarryes, to wayt for him; to have our lights burning, our lamps trimmed, our ornaments ready, to wait for him until he come; for we shall be paid for our wayting, as well as for our our working, * 1.127 and then we should be ready to open to him whenever he comes: this another.

Fourthly, Another cause or occasion at least of this sleeping, what is it but a letting down our fear and care; if we served the L. continually with a holy trembling as the Psalmist cals upon us, we should hardly sleep, a man that hath a trembling heart, sleep passeth from his eys; or a man that hath his head f••ll of cares, and his heart also; they will keep him waking: so Jacob, his * 1.128 sleep departed from his eys: O the care he had of Labans sheep! he slept not, Ah how far short are many of us, that have the charge of the slock of Christ, purchased with his precious blood, for we sleep, & let the Wolves come, sleep, and let the envious man sow tares. Paul, O how watchful a man washe, how diligent? he warned them * 1.129 night and day with tears; what was the matter? O the care of all the Churches were upon him. Why brethren, we have every one the care of our own souls; yea and of one anothers, we ought to watch over one another, & tender one another; to walk fearfully lest we be stumbling-blocks one to another, hurt one a∣nother; we are our brothers keepers, and if we have this care upon us lively of our own souls and others, it will keep us waking: The rich mans abundance will not suffer him to sleep, * 1.130 he is afraid of losing it; a man that hath a great charge about him, and walks through woods and dangerous places, he is afraid of every one he meeteth, lest he be robbed, he will hardly sleep: O you have precious souls to lose brethren! And some of you have grace to lose; which may in part be lost in its own nature, it is looseable; being but a creature depending continually upon a di∣vine supply, as the Ray upon the Sun: If there be now such a care as this, it will keep the soul awake; but now if we grow confident and bold, and do not fear alway; we are then falling asleep: so it is, see it plainly in the Disciples that went with Christ into the garden, to behold his Agony, they were wonderfully heavy asleep; the soul was asleep, their graces were not upon

the wing, what was the matter? if you mind it, they were the men that above all others had been most confident and secure, and had expressed it before; Peter said, that though all men should de∣ny him he would not: and when our Saviour told him, he should deny him, he was so blinded with his confidence now, that he * 1.131 would not believe Jesus Christ, but rather believed himself, and his own folly; he said he would rather dye for him, then de∣ny him: Well, when it cometh to the pinch, he falls asleep; Ah Peter, sleepest thou, thou of all other men, methinks shouldst have waked with me, wilt thou dye with me, and yet cannot wake but fall asleep? not one hour wake with me, thou, such a confident man; * 1.132 and yet when it cometh to the pinch, fall asleep? And the two sons of Zebedeus with him, they were very confident, they would sit on the right and left hand of Christ in his kingdom, Why can you drink of the cup I am to drink of? Yea say they, we can: and be * 1.133 baptized with the baptism I am baptized with? yea, they could. Now those are the men above others that are asleep: Who can tell, but if some other of the Disciples that had been lower in their own thoughts, and had walkt more tremblingly before him, but they might have waked when those slept? This ano∣ther.

Fifthly, Stupifying the head, the senses, with some injury, it will lay a man asleep, yea more then ordinarily, into a swoun, so that he feels nothing; as for instance, let a man have a great blow upon his head, it stonyeth him, he fals asleep under it, he can feel nothing; now his senses are lockt up, as if in a dead sleep; it is so here, a great sin brethren, it stupifies a mans conscience, it maketh him past feeling for the present in a manner; we would hardly think it, it may be we would think that men are rather apt to fall asleep, that have none of those great sins, but onely of an ordinary nature; they are apt to slumber, and that great sins * 1.134 would rather awaken men, and stir mens Consciences; indeed it may be they may put a man to some more torment a little at pre∣sent, but afterward they do stupifie; the deceitfulness of sin ma∣keth hard, as the Apostle saith, specially if it lye unrepented of a while; do you not see how David lay in a dead sleep a great while, upon that his fall, in the matter of Ʋriah, all his senses * 1.135 closed up, he could not open his mouth to speak to God; O Lord open thou my lips, and my mouth shall shew forth thy praise: And so

Jonah his sin was very great, running away from God to Tarshish, when he sent him to Niniveh, and who more sleepy then he in the vessel? up, why sleepest thou, thou sleeper, said they; alas the poor Mariners lookt upon themselves as lost men, he feared nothing, he was asleep, Conscience asleep, Soul asleep, Fear asleep, he was benummed with that great blow he had given his soul, he was more sleepy, and heavy then natural men themselves; their Con∣sciences were sooner awaked by the hand of God then his was, a fearful condition. Now be not mistaken brethren, I mean not by great sins, only such as are gross in our own account, but the greatness of a sin lies in the liking of it; indeed if there be a liking or love to a greater sin, it maketh it so much the greater; but if there be a less sin, it maketh it very great, even greater then the act of another sin, that for the act is greater then it.

Sixthly, Another Cause you know is surfeting and drunkenness, Excess in the use of the creatures, we use to say, loaden bellies, leaden heels, the bellies being full, the bones would have rest; It is so in nature, and so it is with the soul: Lot, when he was drunk, he fell asleep, and slept so deeply, that his daughters played the * 1.136 harlots with him, and knew nothing neither when they rose, nor when they lay down; truly brethren, the drunkenness of the mind casts men asleep, if a man be drunk with erroneous principles of loosness, it casts him into a sleep, presently the head is giddy with it; but chiefly if a man be drunk with passions, or drink, or sur∣fet of the delights of the creature, abusing the world in using of it, this was the sleep of the old world, they never dreamed of the flood, they believed it not at all: Why? they eat, they drink, * 1.137 they marryed, they gave in marriage. There is no Copulative between the words in the Text, which they call an Asyndeton, as if there were no distance of time between one and the other; they made it their work and business to give themselves to these things. And so it will be at the last day, when Christ shall come; This is the sleeping then surely, in a great measure, this day came upon the foolish virgins, yea, and wise too unawares; and why might not this be a great part of their sleeping, or a Cause of it, they thought now they had made sure of the main work, they might give themselves a little more liberty then before, and might bu∣sie themselves in the world as well as others, and so were exces∣sively

taken up with it, and then the day of the Lord cometh un∣awares. Therefore our Saviour giveth this caution, take heed * 1.138 your hearts at any time be not overcharged with surfeting and drun∣kenness, and the cares of this life, and that day come upon you at un∣awares. Alas men are too busie in the world to mind the coming of Jesus Christ, or to wayt for him, they are drunk; and therefore fall asleep, drunk with delights, with love to these things, care about them, they have more then their load as we say of men drunk, and therefore they sleep. I wish this were not the sin of the Saints themselves.

Seventhly, Another Cause may be the company of sleepy ones, this may be the case, at least to some, and it is not unlikely but the foolish virgins, and wise walking together; the foolish might give such an example, and the wise not wise enough to avoid: but would sleep for company, and so it is still in the visible Church because iniquity shall abound, the love of many shall wax cold, some * 1.139 think this may be hinted in that place, but sure it is that examples are very potent, plus vivitur exemplis, specially if a person be in repute, a man of name or renown among the Saints, a brother or a sister, whose praise is in the Churches if such a one as this shall grow earthly and carnal, and that carnality and earthliness, damp the soul, and bring a deadness upon the graces, why how many wil be ready to think they may sure let the rayns as loose as they, and * 1.140 may seek after the world as well as they. Peters example you see, when he dissen bled, what a force it had; thou compellest the Gen∣tiles to live as as do the Jews, by his example he did it when the Jews came down from Jerusalem; therefore David complains in∣deed * 1.141 of the example of wicked wo is me, &c. And so Isaiah complains w•• is me, I dwell among a people of uncircumcised lips, and I am such my self; and they help it forward, but indeed the examples o▪ loose, and cold, and sleepy Professors are more mischievous, especially * 1.142 if they have been more lively, and insensibly decline, and decay, because, we have the less suspicion of them; and therefore they are notable quench-coals indeed. This is another ground.

Eighthly, And the last I shall speak to shall be this, from all the former, When the Lord his holy spirit is grieved by all these, he withdraweth his spirit, and then we fall fast asleep, and alas if a man be waked out of a dead sleep, except there be one watching by him, or one that hath a Lethargical distemper apt to prevail

upon him, except he hath some to sit by him to keep him awake, he falls asleep; and such pains is the holy Spirit at, sitting up with us to keep us awake; Now if we do grieve him, and he depart from us, presently deep sleep fals upon us like an armed man, and we cannot resist, so the Disciples had grieved the spirit of God by their self-confidence, nothing more; and therefore he leaveth them: well, he will see what the end of this their trusting in lyes will do, and he letteth them fall again, and again, and you see how woful sleepy and drowsie they were, they could not watch one hour, they fell asleep again and again, three times after a∣nother, though they were sharply reproved for it, they were prickt, and provoked to awake, but it would not do; alas, the Spirit was withdrawn from them: Thus much shall serve for the Arguments.

For the Use then brethren in the first place, May it not * 1.143 serve to humble us, surely this is one end of Gods leaving his peo∣ple to such a drowsie frame, that they may be humbled; as it was in the case of his Disciples, he would make them know how weak they were, if he did but depart from them, as confident as they were; how should we be ashamed of our selves? as a servant when he sleepeth, when he should be about his business, and is reproved for it; alas, he is confounded, he hath nothing to say for himself, so the Disciples, they wist not what to say, saith the Text, What, are you now saith our Saviour, asleep? now, when it is a time to exercise your graces, and to pray if ever you will pray, are you now asleep? He that sleepeth in harvest, is a son * 1.144 that causeth shame to himself and others, it is a time of work, and to be lazing and drowsing upon the bed, it is a very shameful thing indeed.

O that the Lord would lay this as a Plaister upon our Souls, as many as are drowsie, or have been drowsie, or sleepy, to hold the Plaister on; though it be a smarting plaister, yet better it is for us to have some smart, then to dye of the Lethargy, better be cupped and scarified, and anything: Ah, when God cures sin by sin, it is a smarting cure, like the curing of a poysoned wound, with more poyson, or fetching out of fire with more fire, where∣in the severeness of the Physician appeareth, and his love to us, who had rather we should smart then dye; well, be humbled for

what we have done, if this work be some smart unto us, our many sleepy Sermons, Prayers, sloathfulness, security, we have been; and it is well if we be not upon our beds now, this very day, if our souls be not asleep: If you be, the Lord humble you for it, as he humbled his own Disciples, that this may be your care.

But not onely so, But let us all take notice of, and be humbled for our great proneness to slumber, and sleep. Water the root bre∣thren: If we be awake, and have not lately been overtaken, yet remember we have the root within us, water that with our tears, be humbled before the Lord for it, yea labour we to walk continual∣ly humble before the Lord for the sight and sense of it; it will ap∣pear how apt we are to fall asleep, if we consider that whatever our condition is, we are apt to it. For a prosperous state, this is like a rocking, and singing to the soul; how quickly did the Church fall asleep in Constantine his days, in his lap, and the child in the mothers lap, Outward prosperity, inward prosperity. Was not David slumbring when he said, I shall never be moved; and so * 1.145 Iob, I said I should dye in my nest; what not onely when he had an outward flourishing condition, but when he had such a strength of grace, as to inable him to do much for God, to walk upright∣ly with him, to be fruitful in good works, then, I shall dye in my nest, I shall multiply my days as the sand, he was even going then: O this is matter of humbling indeed brethren, that when we should be putting forth the fruits of his love unto our souls, we should drop asleep!

But then a man would think this is more natural now, to fall asleep in the Sun shine, and in the midst of the sweet refreshings of the spirit of God, as musick and delightful things, which do mulcere, they do perswade sleep, if we have not somewhat to keep awake. But a man would think now that an ••our of trouble and affliction (except it be so great as to stupifie it) should rather * 1.146 keep a man awaking, as the Psalmist, thou holdst me waking, saith he, in the night: Now the Disciples, they were in an hour of temptation, and a great grief, and trouble, and though they knew now their Lord was ready to depart from them, and now * 1.147 entering upon his agony: yet alas how dead, and lumpish were they? they fell asleep: though there may be some natural cause for grief of the soul, to make the body heavy, as it seemeth to be ren∣dered as a reason; for they were sad, they were heavy with grief.

Yet methinks this should so much the more have quickned their spirits; But alas brethren, we are even so prone to sleep, that if the spirit of the Lord do not watch with us continually to keep us awake, we shall sleep, if it be on the top of a Mast: Little dream men! And this is the case of us all, as you see in Ionas; O that this were much upon us, that God would humble us for this, the very inclination of our hearts to slumber, and sleep, and laziness, whereby he is robbed of his glory, and our souls much of our comfort, and the profit we might gain, as will afterward appear.

A little further to amplifie this Use: Surely brethren, It is mat∣ter of great mourning to look upon the sad effects of mens sleeping among us, look without us, look within us, look into the Church, look into our Families, look into our own hearts, and do you not finde brethren, that generally there hath been a sleeping, O * 1.148 the Lord reprove us for it, and shame us out of it, as he did his own Disciples! Is not the Church of Christ, the Vineyard of the Lover-run with Weeds, with Nettles, and Hemlocks, and poyso∣nous weeds which do even kil the good plants? When was the face of this field, the Church of Christ in England and Ireland, so over-grown with such weeds, when was there such a face of things? It is true, it is not long since the Wilde-Boars of the Wood did wast, * 1.149 and such as would have pluckt, and rooted it up, and laid it waste, had not the Lord wounded them; but now, how doth it swarm with little Foxes that spoyl the Vines, which have tender grapes; and is there much difference between plucking up a Corn field by * 1.150 the roots, and letting it be over-grown with weeds unto chaok∣ing! How cometh this to pass? Surely brethren, the reason is because we have slept, While men slept the enemy did this: Magi∣strates, who are the keepers of the Lord his Vineyard, they have slept surely, the good Lord pardon it, and open their eys, they have not kept the Vineyard, but exposed it to the evil man to do what he would in it: they have drunk in that unsound principle many of them, that they have nothing to do about the Church and Kingdom of Christ; and this like a poyson of Poppy or Opium, * 1.151 hath laid them fast asleep as to this; if God had not watched over his Vineyard, better then men that have the charge of it, what had become of it before this? Were it not a sad thing think you for a nursing father to have no more care of his Charge, then to

let any one who would come into the Nursery, go in and out, and bring what poyson he would with him, and give it when, or to whom he pleased; would this be a discharge of his duty? this * 1.152 is a sad nursing. Well, sure I am, Magistrates are Nursing fa∣thers, and ought to be so, and if it be not their duty as much to hinder the poysoning, as to further the feeding of the Church, I do not understand. Well, they have slept, they have not kept the Vineyards of the Lord.

For Ministers, they have slept also surely, they have not been so diligent, they have not seen afar off when the evil hath been com∣ing, * 1.153 and given warning of it; O how did Paul warn the people day and night with tears! for he knew that after his departure * 1.154 grievous Wolves would come in; where hath there been almost, such a spirit as this of Paul? doubtless brethren, there have been some who have stood in the watch-Tower, and have seen these things and have blown the Trumpet. O but there hath not been that ten∣derness of doing of it, it hath not been done in that lively manner as it should be, it may be if there had been more mourning in se∣cret then for these things, if they would not hear, it might have been otherwise.

And have not the people of God been to blame, are not they the remembrancers of God as well as his Ministers, yea that make menti∣on * 1.155 of the Lord, or are his remembrancers, and have not they slept, while men slept, the enemy hath done this, Indeed we are apt to eye the miscarriages of others, and impute the sad condition of the Churches to this person, and that person, to the male admini∣stration * 1.156 of Magistracy and Ministry, and surely they are not ex∣cusable before the Lord, but all this while we forget to smite upon our thighs, and cry out, Ah what have we done? that the Vine∣yard of the Lord Iesus is thus overgrown with weeds; have we not given the Lord rest? he would have us give him no rest, we have let him alone, that is to say, we have not even wearyed him with our complaints, our sighs, and tears, and groans, and pray∣ers of faith; whence doth deliverance come usually but from the prayers of such as are Princes with God, it may be sometimes we pray a little, and sometimes are affected with it; but we fall a∣sleep again, and give the Lord rest, hath not he the hearts of Ma∣gistrates in his hands, and cannot he turn them as the Rivers of water, whithersoever he will? and so the hearts of Ministers, can

he not giue them such a spirit, as day and night to warn the peo∣ple with tears: O surely, if we did speak less to men, then some∣times we do happily, and more to God, it might do better. But then the Prayers of Faith are wanting, we are ready to despond; our hands hang down when our hopes are not lively, and there∣fore no marvel if iniquity abound and prevail: surely brethren, there is a general sleeping among us.

The sad effects in our own Families: what sad work is there many times, and all for want of watching? Parents asleep, Masters asleep, act not their Faith in Prayer: for their in a relations, it may be, and therefore they miscarry many of them manner. But to come nearer, Alas brethren in our own souls, what a strang temper are we in many times, not fit for any thing! O how doth Corruption grow upon us as pride, and passion, and Earthliness, and what is the reason? we sleep, but though we sleep, Satan never sleepeth? O how doth he watch such an op∣portunity to water his plants in our hearts when we are asleep? alas, can we tell how often brethren, we have lost our frame of heart when the Lord hath humbled, and melted, and enlarged our souls, Our Wine is quickly turned into water again, and we know not how we lost it: Surely brethren, we were asleep, and then what sad Lamentings there are after the Lord again, till we come to our selves? Well, the Lord make us sensible of it, both for our own souls, and for the Churches of Christ: If the Lord Iesus should come to us brethren, as he did to his Disciples, now and reprove us, and ask us; what are ye all asleep, could ye not watch with me one little while? How comes it to pass that your Churches, your Families, your hearts are so choakt with tares and weeds? What could we answer him, should we have a word to say for our selves? well the Lord affect our hearts with it: so much for this Ʋse.

The next use of the point shall be a distinguishing word between * 1.157 the sleep of Formalists, sinners, and the sleep which is incident to the Saints, the people of God: the wise Virgins slept their sleep, and the foolish theirs: and however in the expression there seems to be no difference, yet there is a difference sure between them to be found; for it may be, this may trouble some poor souls; who may think because they sleep, therefore they are surely of the

foolish Virgins: And others may be emboldned, and their hands strengthened: What the best sleep as well as others, therefore though this be my Condition, yet all shall be well: I would therefore add a word, or two to this.

First, Then remember this: Sinners at the best, and Hypocrites at the best, their hearts are asleep, and the Saints at the worst, their hearts are awake; indeed in naturals we use to say, when a person is ready to drop asleep, his heart is asleep already, but it is not so in Spirituals with the people of God: Judas when he was at the best that ever he was, before he discovered his covetousness in the business of the poor, he was unsound at the heart, his heart was dead, indeed it is a dead sleep that is upon their hearts; and yet he walkt up and down, as men in a deep sleep sometimes will do in a strange manner, but his heart was asleep; Now Peter he he fell asleep too in the matter of his denial of Christ, but his heart was awake: though the senses were closed up for a time, yet when the Son of righteousness broke forth upon him, lookt upon him, you see he presently waked; so the Church, I sleep, but my heart wakes; in the deepest sleep of the Church of Christ, the heart is * 1.158 awake, there are divers apprehensions of this; Some understand it thus, I sleep, but my heart wakes, that is to say, Christ, who is as the heart to the Church, the seal of life, and vital spirits, he wakes, or else taking the Church Collectively, she sleepeth, but the heart waketh, that is to say, she may miscarry in some lesser matters as External, but in the main, the fundamentals, the heart of religion, in that she never fals altogether. But we shall speak to it as it respects par∣ticular persons as wel as the general, as doubtless it doth: I sleep, but my heart waketh: the Church was Lazy, and drousie, slumbred and slept, but yet not so: but that the heart was awake, it was not a dead sleep, and this will appear if we consider two or three things.

1. The Church then hath a Conscience not altogether past feel∣ing but in fome measure awakened: and then 2. The will and af∣fections not altogether lost and gone in such a Condition. 1. Then the Conscience that hath yet some stirring, and that will ap∣pear: because, 1. The Church here knew the voice of her beloved even when she was asleep, when he came, and called to her my love, my dove, my undefiled open to me: She now knew the voice of Christ, so, many a drousie soul that is slumbering and sleep∣ing, knoweth the hints and motions of the Spirit which he hath,

but alas hath not power to obey: for sleep hath so overcome them, security hath so seized upon them, that though they hear, yet they do not, as me thinks in that very business of Je∣hoshai, which I have thought strange of, when his Conscience was awake, he would hear the voice of the Lord: in Micah, he * 1.159 thought all the rest of the Prophets of Baal were false, he would have the Word of the Lord from the mouth of a true Prophet; a man would have thought now he should have done it presently, being an upright hearted man also, no: yet if you read the text, you shall find he went with Ahab notwistanding: here he had a Conscience awake plainly, but yet he did not obey: he was so far engaged now to Ahab, not only in affinity, but his word was out, and his honour at stake: and though Con∣science likely might check him for the thing, as well as put him on to enquire of a true Prophet, yet those Lusts now, love to his own honour, and carnal interest, and affection laid him asleep, he went up notwithstanding, well this is the case in this place. Can we not many of us set our seals to this truth? how often in a fit of security have we had Convictions and Checks? we have heard the voice of Christ: open to me my love, let my word have roo•• in thee, this thou dost is not pleasing to me; O why wilt thou shut me out, & deal so unkindly with me, & yet your persons asleep? though we hear many things, we heed them not much: but turn upon our beds, as the door upon the hinges, and cannot get off.

2. Conscience is so awake usually in the people of God, as to tell them they are asleep, they have somewhat secretly whisper∣ing them in the ears, that they are not in the right way, they are slothful or sluggish. David I think was in a deep a sleep, as any that we read of, yet I can hardly think but David had this within him some grudgings and misgivings, that all was not well with him at that time: But because happily this may be common to them with Hopocrites except they be very fast asleep, indeed, therefore I will rather insist upon the third.

3. I say usually the People of God as they know they are asleep, when they are asleep, so they complain of it, they rest not; so questionless sinners do usually, there is nothing disturbeth them, so far as to complain of it: I sleep saith the Church, but my heart is awake, it appeared the heart was awake indeed, because she complained of it, as a man that is droufre, and

cannot keep his eyes open, he naps and nods it may be, and wakeneth again; or if he apprehend himself in danger, to have any pressing business upon him: if he sleep longer it is unquietly, his mind is troubled with the thing, and it wakes him often, and he wouldshake it off, but cannot: laboriosius dormiunt quam vi∣gilant: saith one, ••o our Annot. So the Conscience▪ might then when asleep, lash them: stir them up many times, tel them, they do amiss, prick them for it, Nowan Hypocrite will hardly com∣plain of his sleepiness, not in reality, ••f it be a practice that may ••et him off with men to be whining and complaining, he will com∣plain happily more to men, then to the Lord; but this poor Creature that sears the Lord: his sleep, O it lieth like lead at his heart, he groans under it!

But then for the Will that also is awake in part, when a Child of God sleepeth: It was so with Paul, the thing I would not, * 1.160 that I do; this is most evident in their slumberings, they take a Nod, and then up again, and would ••••ake it on: they would rather be doing the will of the Lord, then thus lazing and sleeping. But now many a Hypocrite a formal professor; he sleepeth, and he loveth to sleep, whether he sleep, or whether he wake usual∣ly it is all one to him, whether lively, or dead, in the service of God, so be it: he doth his task, for the manner of it, he heedeth it not much: but the Child of God would not sleep, though he be overtaken with it, it is against his will.

Yet 2. I will not say, but the Will of a Child of God may be in fault sometimes in part too, and how great a part is hard to say: as the Church she lies sleeping upon her bed, it appears her Will was too blame: for she did as as I may say, set her self to sleep composed her self, as men use to do that would sleep, lye down, put off their cloaths, separate themselves from thoughts which might disturb them, wink with the eyes, they would sleep: so the Church here had put off her Clothes, and washed her feet, that was a custom in the hot Countries. before they went to rest, and lay upon the bed: Now by this it appears that she was willing to sleep: yea, when the Lord Jesus called upon her to arise, see how many frivolous excuses she had, as if she could not put on her Clothes again, and could not defile her feet again, as if it would be a defilement to her to come to Jesus Christ: Some think it is meant of some declining from the doctrine of Justifi∣cation

by Christ only, She had washed her self, and now to come to Christ only, would be a defiling of her. But happily it is on∣ly accommodated to the similitude: A Boy when he is Ioth to rise, how many excuses will he have; he wants this, and that, and twenty things; so very ingenious are we, when the will setteth the understanding a work indeed, to find out excu∣ses: so the People of God how loth they are to come to it, through the hypocrisy of the heart: when God had roused David, he had a * 1.161 mind to sleep still, he was loth to come to confess his sin: but God would not let him alone, prickt him up, until he was so sore galled and wounded, he cryeth out in the disquietness of his soul, and yet would not up: I say the Children of God may be faulty in his will in a great part, yet afterward usually it costs them heart smart for it; as it did the Spouse here, of which afterward. Now an Hypocrite his will is fully engaged usually, though he may have some Convictions of Conscience, yet the Will is to sin: Yet a little sleep, a little slumber, a little folding of the hands to sleep, * 1.162 he striveth not against it, but yieldeth up to sleep, and is against them who would awake him out of it, rather then against him∣self for sleeping. And though a Child of God, that is but in part willing to sleep, may at present not take it so well, until he be throughly awaked, of a man that should rouse him up, yet afterward he will count such a man his greatest friend: well then, here is the first thing, Hypocrites at the best their hearts are asleep; as the Saints are not, but at the best they are lively, their Wills are-stirring: and the Saints at the worst, their hearts are awake more or less, though the Hypocrites hearts be asleep So then, the Hypocrites sleep when he sleepeth, is a through sleep, senses, and heart, and all, inward and outward and all: the Saints, their sleep is but outward, they have somewhat alive within, the seed of God abideth within them, which keepeth them from such a deadly sleep. Hypocrites can sleep no further then * 1.163 they were awaked before, and that they do usually altogether: now their hearts were never awaked throughly: but the Child of God doth not sleep so far as he was awaked, that is to say, all that was awaked doth not fall asleep again.

Secondly, Another Difference may be this; The one sleepeth not, until he hath gotten the main work in some measure made sure, gotten oyl in the vessel: the wise Virgins would not sleep until

they had oyl in their vessels; then happily they might think, though they should nap a little, they had that Cruse of oyl which would not fail, their Lamps would not go out in obscure darkness, which yet was dangerous presumption. But now the foolish Virgin sleepeth, and soundly too, though she had no oyl at all in the vessel: Ah dear friends! that is a sad sign, when a man can fall fast asleep, and knoweth not but that he is in the hands of his enemy, and before he awakes, a sword may be in his bowels; when men can give sleep to their eyes, and slumber to their eye-lids, I mean, be as deep in security, and lazy, and listless as any, though they have no Christ in them the hope of glory, but in the gall of bitterness and bond of iniquity, this is a Hypocrite in∣deed. Now a Child of God happily may at the beginnings of * 1.164 grace nap and nod, and happily sometimes fall asleep, I will not say it cannot be so, but I think ordinarily it is not so: for you have it in the Scripture all along, when once those in Acts 2. and the Jaylor were awaked, and saw where they were, even in their blood, did they sleep again, until they had some assurance of their Conditions? No: O they run up and down as men in a trembling frame, O what shall we do? what shall we do? is there no hope for us? no healing by this Jesus whom we wounded? no sal∣vation by this Jesus whom we have made away? and usually, truly Brethren; I do think that as it is with sin, the weaker it is when it struggles for life, (as it is with all other things) and hath little life in it, is ready to dye, it striveth and strugleth so strongly as if it were nothing but life, morsus morientium: so when life is little and weak, it is so earnest for the increase of it self, and strengthening it self, that it appears to be all life, and none more vigilant and lively usually then young Christians; their life is little and young, and therefore as young Children, they would▪ be alway at the breast. So it is here.

Thirdly, another difference may be this, that though both their sleeping may be alike dishonourable to Christ among men who take notice of it, yet the one is not so dangerous as the other: this fol∣loweth upon the former, which may indeed rather serve as to prick, to stir and rouse up men then, as a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to judge of our sleeping. The Hypocrite maketh as glorious a profession as the Saint, seemeth to be as active, and stirring, and vigilant as any, as who seemed more awake then Judas when he pleadeth for the

poor, yet alas, God knew the bottom of the business: but I say, they making such a profession now when they fall asleep, it is as much to the dishonour of God, as if a real Saint do fall asleep, as now for instance, suppose two, one wise, one foolish, they fall into some giddy opinion of the times, O let him that thinketh he stand∣eth take heed lest he fall! or else both grow worldly, co∣vetous, griping, or vain, indeed cast off the ways of Gods wor∣ship, the great Apostacy of our times. Now I say, this is alike dishonourable to God: but it is not alike dangerous, for the one he sleepeth, and his sleep proveth the sleep of death, as the foolish Virgins did; for though they were roused with the Cry, Con∣science was a waked it may be, yet their hearts were never roused up out of their sleep; they were dead-hearted from the begin∣ning, and so they remained: they never did arise from the dead, that Christ might give them life: the one when he waketh, hath * 1.165 neither oyl nor Lamp, neither reality nor profession, the other hath both; though the Lamp want triming, there is not that lively expression of Christ in their Conversations as should be, and therefore the light needeth snuffing; the one hath the root under ground: but the other neither root, nor branches: so that you see there is a difference between the sleeping of the Child of God, and the son of Satan, the wise, and the foolish Virgins.

The third Ʋse of the Doctrine may be this; If so be the * 1.166 people of God may thus sleep; Then brethren, It may be a warn∣ing word to us all, to take heed of it, to avoid it, if it fall upon us, I mean the people of God, it will prove bitterness in the latter end. Do you believe this, that you are lyable as well as others to sleep? that you have the seed within, you have those Lusts, such foul hearts, which with their steam, are in danger to benight you every morning, every day: do you believe this? and do you believe it is a part of folly, the folly of the wise Virgins, to sleep? what need more to be said to you concerning these things? will not you avoid that which you judge evil?

But because we have to do with poor sleepy Creatures, whose souls it may be are roady to drop asleep, even when they are hearing this, let me a little sot it on, the Lord make the impression by his own spirit, and bore your ears, & seal instruction to all our hearts.

1. Then consider brethren, that if once we fall asleep, we lose our

discerning between good and evil in a great measure: the Saints that are of experience; they have their fenses exercised to discern between * 1.167 good and evil: you may happily wake in your sleep, but your eyes are shut, brethren, and it is a wonder of mercy, if you do not dash your selves to pieces upon this rock of offence, or that rock of offence, this stone of stumbling, &c. as men in their sleep sometimes will get up, and climb indeed to the top of the house, and are they not in great danger of breaking their necks? would you not pitty such a man? O such is the Condition of a Child of God that hath a sleepy soul, a soul in a deep sleep: thou wilt be ready to judge evil good; and good evil: Jonah his soul was * 1.168 asleep, that sin of his laid him asleep, though a good man: and do you not know how sadly he missed it? I do well to be angry, yea even to the death: what could Gain almost have said worse then he did, in this fit? A man in a sleep cannot discern light from darkness, neither of tasts, nor smels, all is one to him; when once Peter was asleep, he could deny and forswear the Lord-Jesus: David in a sleep he cannot discern between the chance of war▪ and down-right murther; between shewing kindness to his faithful servant, one of his worthies in Israel, and making his Neighbour drunk, a sad Condition! Asa in such a time when he was asleep, as appears clearly a little before, his * 1.169 saith was lively, and he could relie upon God for the ruin of the Ethiopians, Lybians, yet now he relies upon Benhadad, King of Syria; to help-him against the King of Israel, even Basha he was asleep sure, that forsakes God to relie upon an enemy, and takes such an evil Course to wish him to break his Covenant. Then the Lord sent Hanani, the Prophet telling him plainly he had done very foolishly, he would not bear it; he would not be roused out of his sleep, brought to repentance: Claps the Prophet in Prison, oppresseth the people: O what will a man stick at, brethren, when he cannot discern between good and evil: where the senses are closed? what will not a blind man run upon, and yet a good man also? and this leads to a second.

2. When a man is once asleep, alas brethren, the passages be∣tween head and heart, they are obstructed, that nothing almost that he heareth will awake him. So David, when he was asleep, you see how sadly he carryed it; he went to the Ordinances question∣less in the house of God from time to time, or likely he did so,

and yet he lay in that condition for all that, alas the word of God sunk not with him at all; you know you may call upon a sleepy person that is fast, many times, again and again, and and he answers not: or if it move him a little, or stir him, alas he understands it not, he heareth a sound which troubles him, but he understands it not, and so returneth to his rest again, this is the very case of a poor soul asleep: you hear indeed, but as if you heard not; as a man that hath his mind taken up with another thing, he heareth, but he heedeth not: so a poor soul asleep goeth from Ordinance to Ordinance, from Sermon to to Sermon, and heareth: but the word sticks in the ear, it reach∣eth not the heart ordinarily, and is not this sad, brethren? Who would willingly be in this Condition, that knoweth what it is to have a fellowship with God, heart-Communion with God in his Ordinances?

3. Another Motive may be this; The poor service God is like to have from us then, when we are asleep: some indeed he may have, but it will be so poor as if none at all: what kind of service will that man do his Master, that is ready to drop asleep every step he goeth? as David, what service did he do the Lord while he lay in that deep sleep? alas, his mouth was stopped, he was not able to shew forth the praise of God, until he had opened it. And the reason is plain, because the graces of the Spirit, though they be within us; it may be there is the root of the matter, there are the habits; yet we cannot exercise them; A man asleep hath life, and he breatheth, but what Acts can he do which may advantage himself or others? how can a man pray, when he cannot act his faith, nor act his love, nor his zeal, and fervency of Spirit, but all are a sleep? Ah what weak service hath the Lord from many of us upon this ac∣count!

4. Another Consideration shall be this: the unseasonableness of the thing; Every thing is beautified by the season, and if it be * 1.170 out of season it is uncomely: It is not a walking honestly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 honestly, or comely, to sleep now: brethren, it is enough for ••in∣ners that are of the night, that never ••aw the day-star appear, nor the Sun of righteousness arise upon them, for them to lie sleeping now, it is something suitable; for they that sleep, saith the A∣postle, sleep in the night, and they that are drunk are drunk in * 1.171

the night: the night was for sleep naturally, and▪ therefore man goeth forth to labour, and to his work until the evening. So in * 1.172 spirituals, it is most unsuitable to sleep in the day-time: bre∣thren, if you believe you are of the day and not of the night, as the Apostle saith, We count him a Drone, a Lusk, or Lurden that shall sleep in the day-time▪ It was David his fault to be upon the bed in the day-time▪ And so likely Is••bosheth except the Custom of the place, being hot might excuse it: Well then hath the Lord in in finite riches of grace brought thee out of the dark night, made it day with thee, when it is night with many fa∣milies and poor souls about thee and wilt thou make it ••ight by sleeping? it is unseasonable, it is enough for them that are in darkness to sleep.

Again, 2. Consider, It is the time wherein you are called upon, to act for God, and for your own souls; It is not only the day, but the time for work: It is our harvest brethren, wherein should lay up, not for many years, as the fool in the Gospel said, but for eternity; treasure up grace for eternity: lay up a good foundation for the time to come. O how richly laden are some of the Saints over others are, that have made a profession of Christ as long as they live: what is the reason, why they have slept, while they should have gathered? he that gathereth in Summer, is a wise son, but he that sleepeth in harvest is a son that causeth shame: there the one is opposed to the other: that soul will cloth him∣self * 1.173 with shame and Confusion one day, that sleepeth in harvest, in the time of labour: wherefore doth the Bridegroom tarry, but to give you space to repent, to work out your salvation in: and instead of working, shall we sleep out this time? and will it be Com∣fortable in the end? will it be comfortable, if instead of la∣bouring in the vineyard, we sleep all the heat of the day? what account shall we make, when we come to receive the re∣compence?

3. Yet more unseasonable it is also: If you consider, that usual∣ly the time of this falling asleep is after a good while converse, and walking with God, then men fall a napping, the wise vir∣gins they had their oyl, and their Lamps burning, it is true, they had provided for the main, and it is likely went forth to meet him, but in the way, the nearer they came to their journeys end: for there must be some good competent time sure, before

they would conclude that the Bridegroom tarried, and then they lay aside all, and fall asleep; Remember that of the Apostle, knowing * 1.174 the season saith he, that now it is high time for you to awake, for now is your salvation nearer then when you believed: Now is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to awake out of sleep, now is salvation nearer. What is the meaning of this? the meaning is, now is the most unseasonable * 1.175 time of all other, for you to be asleep: now you should press hard forward: now just at your journies end, as a Traveller: or a man in a race, holds up his head all the way, and maketh speed, and when he is near the journies end, and should lay hold upon the goal, that then he should sit down and sleep, this is unseasonable, and utterly unsafe, if he expect to obtain by his running: Ah brethren, sure you would obtain, else why did you run: if you expected not a reward? Now may I not say with the Apostle, you did many of you run well: but who hindred you? how came it to pass you dropt asleep? or are you inclining to it? O take heed, it is not safe at the end of your race, the night is past, the day is come, or the night, the time of this ignorance: for our life is compared to the vision of God in heaven, may well be com∣pared to a night, and that to day: well this day is at hand, it is nearer, then when you began to believe: for that is the meaning of that Phrase, as such a King reigned, that is to say, began to raign, ordinarily in Scripture: Well then, it is utterly unsea∣sonable, therefore let me beg of you brethren, and the Lord pre∣vail with our hearts to take heed of it.

Fifthly, Another Consideration shal be this that while you lay your selves to sleco, you lose God, and Christ, you lose their presence: * 1.176 when the soul open to Jesus Christ, he cometh in, and the father, and Holy Spirit with him, and they bring their dainties with them, and abundantly refresh the soul with his love which is bet∣ter then wine, and as long as the soul doth give him entertainment, and followeth to improve its Communion with him, he will s••ay▪ but truly brethren, if we sleep, he will not then tarry, but he takes his leave, and leaveth us sleeping; and alas before we are aware, we have lost him, and know not where to find him. It was Sampsons case, alas his strength was in the presence of * 1.177 God with him, when he departed, he was as as another man, he lies down upon Dalilahs lap, and then he fals asleep, and at last he was robbed of his strength, God was departed from him, he

he had many forewarnings, but he was bewitched with a Lust, it did so imprison his reason, that he could not see what he was to do: at last he wist not that God was departed from him, he went thinking to shake himself as at other times, but alas his strength was gone. Ah brethren, if a man have a Dalilah, it is sive to one, but sooner, or later, it will lull him asleep, and if it can but get him asleep, it is easie to get away the Lords presence from him, and he know it not, untill afterward.

Sixtly, Another Argument shal be not only that, not only when * 1.178 we fall asleep, we not only lose the Lord Jesus, and the presence of his Spirit, but we then shall keep him out also, the senses are locke up. A Servant fast asleep, when his Master cometh home, he may knock long enough before he open to him: why? alas he is asleep, herein indeed is the exceeding riches of his grace, that though we grieve him by our slighting of his presence, and Communications of himself to us, so as to fall asleep in the midst of them, that he will abide no longer, yet his heart yearns toward us, and his Love perswadeth him to return again to the soul, and he will try again, if we will let him in, but we are asleep: Be∣hold I stand at the door, and knock: it is wonderful indeed, that he should do so, but so he doth, and how long doth he stand at some of our hearts, when we by a sleepy spirit grieved him away? how long doth he tarry, before we open? you see, in the Case of the Church, I sleep, but my heart waketh: open to me, * 1.179 my love, my dove, my undesiled: how sweet compellations he useth? though thou hast shut me out like a kind love, yet my love open to me, my Locks are wet with the dew of the night; much he endures before we open, and do but observe, when she knew it to be his voice, yet she hath many excuses: I have put off my Coat, &c. and all this while he stays, but what unkind dealing is this? when by his word he knocks, alas, it sinketh not, any fur∣ther then the ear, there it dyeth: knocks by the voice of his Spirit, and by rods, and afflictions, sometimes, and yet we keep him out, * 1.180 this is the sixth.

Seventhly, When we fall asleep, we little know how longwe shall lie in that Condition, therefore take heed of it: O when David fell into that sleep, how long did he lie in it▪ nine months at least, and he might have lain nine years, except the Lord had taken a more then ordinary course with him; So the Patriarchs; how

long did they lie in their sleep, and their Consciences neve•• awaked until their affliction? this is clear in the very case of the Church in the Canticles; how long did he call, and call again, and wait upon her, and yet she is not awaked? a little stirred she is, but alas lies down again, as a man half awaked, until at last, he was pressed to come nearer to her, to put his hand in at the hole-of the Lock, and then at last she got off her bed with much ado. First, He was fain to come nearer to her, with some inward touch and offer of his grace offering, as I may say, with his hand to open the bolts wherewith her heart was bolted against him: and then she waked, and not before; you see these virgins here slept un∣til the Cry came, and how long they slept, who can tell? O it is a sad thing brethren, to be so long without Communion and Fel∣lowship with the Lord Jesus; to be so long under weakness and inability to exercise our graces, that we can do nothing but poor weak service: so long to keep out Jesus Christ, and when do we know that he will come so near to us, as throughly to awake us, what if he should never do it, until our dying day? what a sad end would that be!

Eighthly, Remember this brethren; though you may think of case in such a Condition of sleeping, it will be no case to you, but trouble: for usually, what is the r••ason we unbend our bows, loose the Cords? we think we may have ease, take on more easi∣ly and fairly for heaven then we have done, now the main part of our work is done: we have gotten the oyl in our vessels, and a little assurance it may be of his love, therefore now we may take our ease, and so fall asleep; believe it brethren, it will be a little case to you, and it will appear, if you consider these two or three things.

1. While you are in that sleep, if you be believers indeed, you will not have ease: what distempered sleeps do men sleep, that are in continual fear? or that should not sleep, and know they should not sleep, it will hazard their lives: is their sleep sweet ordinarily? surely no: when a man sleepeth, and in his sleep is terrified with dreams, how unquiet is he? truly a believer, he never sleepeth heart, and all; if he did, it were somewhat like: now a Hypocrite doth, he sleepeth heart, and all: that is first asleep, that never was awake, and therefore he may take more pleasure. But alas the Child of God all the while he is off from

Christ, and the enjoyment of him, he is like a stone from its center, like an Iron pluckt from the Loadstone, that hath yet a ••ingering towards him, will not rest until it return to him again, so it is not quiet altogether; therefore of all men the people of God are the veriest fools, when they give way to sin, or lie * 1.181 down upon the lap of sinful delights, and fall asleep; because they have a still principle within them, which is kept awake; a seed of God which still interrupteth them, and they cannot take their fill of delight, nor rest in sin; therefore to them it is re∣turning to folly, when once peace is spoken to them. I appeal to the experiences of all the Saints, whether when they are in a sleepy frame, a fit of security hath seized upon them, the presence of Christ is departed, whether they have that rest and quiet in their spirits: it is an uncomfortable condition to them.

2. Because usually when his people are in such a Condition, the Lord is sain to take some violent course with them, more then he would to awake them; so that not only their sleep is troublesom, but their awaking is also sad to them. Here, there is a Cry made, whether it be by the voice of the word lifted up, terrible threatnings! Or whether the voice of his rod which cryeth: it is terrible, it is not a still voice happily will do it; but it must be something that will make both our ears to tingle, as it was in Elias * 1.182 case; poor man he was asleep, a Lust had so besotted him, that is to say, his carnal affection to his Children; he honoured them above God, that love devoured his love, and eat up his zeal for God, and the Lord warns him, sendeth a Prophet to him, and tels him what he was like to trust to, he had set his Conscience a little to work before: so far as to reprove them: But if nothing else will do it, awake him throughly, What then? I will do a thing that shall make both the ears of him that heareth it, tingle; It shall awaken him, and awaken others; the boring of the ear may cost us something he will give us an alarm, a strong one at least, if he do not beat up our Quarters, where we lie lurking. And you that are souldiers, and have been in this Condition, hath it been comfortable to you when you have been so beaten up? I think not, sure: O what hurrying then, and terrour is upon eve∣ry man, when he is so surprized! So nothing else would do to the Brethren of Joseph, and therefore God brought them into that distraction they were never awaked until now. If men

will not awake with calling, we use to take them, and shake them, and use them more hardly. The Lord cals brethren, you have the voice of the Turtle, the joyful sound of the Gospel among you: If we awake not, what will he do? he will take you by the Neck, and shake you awake: and truly brethren, the Lords shakings are terrible shakings; he will shake the soul into a trembling and astonishment. What was the reason that the Lord followed Jonah with a storm? he was asleep, his Conscience and Soul asleep, * 1.183 and no easie means would awake him; the Lord was fain to let loose his hand upon him, and by a terrible tempest to awake him; sure I am, this will not be comfortable.

3. Afterwards, It will not be quietness nor rest to your souls, the Disciples you see, when they had slept, their sleep had so ma∣ny * 1.184 reproofs: how were they ashamed of what they had done? they wist not what to answer him, were fain to hang the head; It is a disqu••eting to a mans spirit, to be covered with shame and confusion; O when shall he come, and upbraid the soul with his slothfulness! What, is this thy love to me now? is this thy kindness to thy friend? is this thy faith and zeal for me, that thou hast fallen asleep, and slept so long as thou hast done? was my Love and my Communion no more worth? is this the esteem thou puttest upon it, to fall asleep in the midst of it? will you have a word to say to Jesus Christ now in such a case? will it not be confusion to us? O brethren, It may be, we may bear the shame, and reproof of such a sleeping fit upon our backs all our days. Besides, can it chuse but be a very great distraction to us, that when we are awaked, and slept out our time, and see then that now Christ is at hand, the day of his coming is here, and we have our work to do in a great part, our Lamps to trim, will not this be a distraction to us? if we do escape the destructi∣on of that day, when a servant that hath a house to make ready, sleepeth away his time, and by and by tidings come, his Master is at hand, and the house is unready to receive him. O what a hurry and confusion and distraction is he in then, and what fruit hath he then of his sleeping? it ends in bitterness, and trouble, and disease, and therefore Brethren, as we tender our peace, our Comfort, take heed of sleeping.

Alas you will say, what should we do to keep our selves from this sleeping▪ since it is so dangerous? I shall propound a few 〈◊〉〈◊〉 to you.

1. Then take heed of the beginnings of declinings. Aristotle re∣ports, the Lyons of Syria bring forth the first year five whelps, the next, four, the next, three, and so on, until they come to a barrenness; like Mandrobulus in Lucian, who offered to his god the first year gold, the second, silver, and the third, no∣thing; See Trap upon Mat. 24. 13. If we would avoid sleeping, we must take heed of slumbering, of heaviness, of any thing in∣clining to it; Do you not mind whether your Love be as hot in prayer, as fervent as heretofore? if there be a rebatement of it, fear it; you are going to sleep; Observe your selves brethren, Is not your Love grown much colder, then it was, because iniquity doth abound? so that you have prejudices so many, love is eaten * 1.185 out! O that the Lord would help you to look to it at the be∣ginning!

2. Take heed of composing, or setling your selves too easily, this will provoke to sleep; O do not put off your Garments, with the spouse! Men that would not sleep, will hardly put off their Clothes, nor lay themselves upon a bed. Not as if Saints did lose the habits of holiness or grace; But the Acts, the outward garments they may say aside, and so setle themselves to sleep: It is vain for a man to hope to be kept waking in such a case: O take heed of loving ease, wo be to the n that are at ease in Sion, Bre∣thren! If you be any thing acquainted with the times, or your own hearts, you will find enough to exercise you.

Keep in Action; acts dispel the vapors which perswade sleep: O brethren, time shall come, when we shall have our graces continually in act; why should we not breath after this, even up∣on earth: get as near to it as we can.

3. Take heed of putting off the day of the coming of Jesus Christ, that seemeth ••ere to be the immediate cause of the Vir∣gins slumber and sleeping; while the Bridegroom tarryed, they * 1.186 thought they might have time enough likely, they might take a nap〈…〉〈…〉 unbend a little, if we would avoid sleeping, labour to keep fresh that upon our spirits, the appearing of the Lord Jesus, a love of that appearing, and a fear of an unsuitableness to that ap∣pearing when it shall be; O brethren, that we could once at∣tain to Jobs pitch to wait for our change every day; all the dayes of * 1.187 our appointed time! I doubt, some of us can scarce say that we ••ait for it any day, we put it off, and therefore no marvel if we

sleep. It is that which is present which must affect us, such is our Constitution: things though never so certain, and though ne∣ver so desirable on the one hand, or never so dreadful on the other, yet they affect not, except they be present, some way, or other; present in our thoughts, in our expectations, present to our faith, which is the evidence of things hoped for: as once King James said, such a man Preacheth, as if hell were at his back, ready to swallow him up, that will keep a man awake; either the joy of heaven set before us, and as I may say continually present, the coming of Christ, Or else, the terrors of everlasting burnings, the immediate Consequent of this day: O who can sleep that hath the coming of the Lord fresh upon his spirit!

4. Take heed of Pride and self-confidence; You see brethren, that hath laid the very Watchmen, themselves asleep, the three chief, Apostles. If Sampson had not rested upon his own strength, would he when he had so many warnings, have committed him∣self again, to the Lap of his Dalilah? surely no.

5. In the next place, take heed of excess in the use of lawful things: O saith our Saviour, take heed your hearts be over-charged * 1.188 with surfetting, or drunkenness, and the cares of this life, that will quickly lay a man to sleep! You know the thorny ground went far, and yet though it endured Persecution, and the Cup of trembling could not carry away the soul, the Cup of delights in the world, it laid them asleep; the Sun did not burn them, but the * 1.189 thorn choakt them: Licitis perimus juvenes, the time is short saith the Apostle, it is rowled up, as a Mariner near his port rowleth up his sails, or as a piece of cloth rowled up; one turn more; and we are turned into the grave; What then? It remaineth, that they that buy, be as if they possessed not, and they that have inheritances by Lot also, be as if they enjoyed them not; they that have wives, as if they had none; for the fashion of this world, the Scheme, the Mathematick figure of this world passeth away. Was it not this which cast Solomon into such a sleep? He offended by women, though the wisest King. So Mat. 24. 37. They eat, they they drank, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as some observe; It is a word used most properly of beasts, living sensually in the delights of the slesh; they feed themselves without fear, as the Apostle Jude hath it, out of measure, and so in time, there is a season for all things, &c. make not provision for the slesh, &c. O that there were * 1.190

more sobriety brethren, and moderation among us, appearing among us: there would not be so much sleeping.

6. Take heed of any sin unrepented of, of continuing in it; for surely that will damp the soul, and cast it into a sleepe, as you see in the cafe of Jonas, David, the brethren of Joseph: O specially of such sins, as stupifie, and seal, and harden, sins of a high hand, and against light, against mercy with a high hand, these are dan∣gerous.

7. Be often stirring up your selves, as the Apostle speaks to Ti∣mothy, stir up the grace of God that is in thee, the gift in thee, as fire under the ashes; A man that is drousie, had need to shake himself, as Sampson did. Ah brethren, there is a carnal mind in * 1.191 us all, which is death, it deadens all that is good within us; And except we do often stir up our selves, labour to keep upon our hearts some quickning Considerations, to press them home, to hold them to the soul, we shall, do what we can, we shall sleep, or at least slumber: And beg with David, O quicken me according to thy word! Alas, life is his, and all quickning and renewing grace is his; therefore we should lye much before him for this mercy, if we would not sleep indeed. So much for this Use.

The next Ʋse of the Doctrine shall be an awakening word. It * 1.192 may be brethren, many of us that have this word alas, are asleep, and had need to be shaken, and O that the Lord would even do it for us! Alas, It is not our word will do it, it dyeth in the Ear, and goeth no further, as a bullet whose force is spent dyeth, reacheth not the mark, except the Lord add an Almighty force to it, it will do nothing. But I shall endeavour alittle this work by of∣fering some considerations to you. You that lye upon your beds.

1. Remember, in the first place that if Jesus Christ come, while you are in this sleep, you will be found unready, what do you think that a sleeping, will put your hearts into frame, to meet the Lord Jesus with? Surely no: One of these two things will be∣fal you, either your works will be quite undone, you will have your grace to get, when you should enter into glory, or never; Or else if you have it not to get, you will not have it in its bright∣ness, and lustre, as Ornaments upon you; ready to open to him, to enter with him; either your Lamps will be out, or else they will be to trim, when you should enter; O that the Lord would inforce

this Argument, and his own exhortation! Luke 12. 35. Stand ready therefore, with your loyns girded, and your Lamps burning, wayting for his coming, that you may be ready? Do you think this can be comfortable to you?

2. Do but consider seriously, what danger we are in when we sleep, when we give sleep to our eys, and settle our selves to it, when we strive not against it.

First, The Philistims will be upon us, as they were upon poor Sampson; If Satan, and our hearts can but sing us asleep, then * 1.193 the Philistims are upon us, as they were upon him, and at last you see how sadly they destroyed him; you see what danger Saul was in when he was asleep; David might have taken his life from him. And Sisera by a poor woman perished, when asleep. And * 1.194 so Ishbosh••th, when asleep. Surely brethren, the devil never lulls us asleep, believe it, but he hath some desperate design upon us, which he cannot do when we are awake. What danger were the Disciples in, when they were sleeping when they should have * 1.195 prayed? they were just entring upon the pikes, and they were a∣sleep; and see what fearful work there was, they were all scatter∣ed from him: and Peter, how fearfully he denyed him! Could Satan think you ever have brought Lot to that wickedness, if he had not been fast, in a deep sleep? It was strange sleepiness in him to drink so much of the wine; Excess overthrew him. Surely brethren, if ever there were an hour of temptation, this is one; If it might be tolerable at any other time, yet not at this: for hell is broke loose, the devil is come down, and hath great wrath, because his time is short: O how he hunts after poor souls, and who are so like to be drowned as poor creatures asleep!

Secondly, Then God usually doth for sake a soul, if he fall asleep; As you see in the Canticles her beloved was gone, he wayted upon her a great while, she would not awake; when she got up, he was gone: O what a sad case was Saul in, When God had forsaken him, answered him not by Ʋrim, or Thummim, and the Philistims were upon him, it made him out of his wits almost! Ah dear friends If the Lord being provoked by our unkindness, giving our selves * 1.196 to sleep, do let loose sin, this or that lust upon us to worry us. And himself depart, and stand, and see, what the latter end will be; this will be sad, thou cryest to him, he will not hear; but is as one asleep to thee, because thou wast as one asleep to him. O what will you do in this day!

Thirdly, Then he is least able to act grace, when he hath most need of it; because the spirit is withdrawn from him: Jesus Christ is departed from him, he cannot resist a sleeping, he hath no strength. A weak woman may drive a nayl through the Temples of a most valiant General then. O what advantage hath Satan against us, and sin against us! The least temptation then, 〈◊〉〈◊〉 too hard for us, we have no strength to resist, come what will come, we are naked to receive the thrust; And but that the Lord stays the hand of Satan, that it shall not reach the heart; how quickly would he give such sleeping souls their deadly wound!

3, Consider yet further, how we put the Lord Jesus to it, to prick us, and stir us up lest we should lye sleeping, and sleep the sleep of death. They say the Eagle will prick and beat her yong ones, out of the Nest; else they would be lazy and sleep there. Well surely brethren, If love, and sweetness will not do it, gall and vinegar must: awakened we must be, for sure we cannot go to heaven in a sleep; and how terrible will it be, if we put him to it thus to teach us by terrible things in righteousness and mercy? It is * 1.197 faithfulness and mercy to us, he will be at the pains with us. And then brethren, let me but add this only.

When the Lord Jesus shall deal thus with us, we that now are so fast asleep, we may sleep then; if we could there will come such a day upon us surely, if the Lord do not in tender compassions awaken us before hand. It is a bitter ironical reproof, the Disciples had need of such sharpness in the reproof, for milder words would not do: sleep on now, saith our Saviour, it is enough, what did our Saviour allow them to sleep? surely nothing less, * 1.198 specially all this time; for that his next words are, arise, let us go hence, behold, they are at hand, who betray me, why then they could, have little list or leasure to sleep; but our Saviour doth with a holy mocking of them, (as I may say) Well, you have been sleeping all this while, now take your rest, now sleep if you can, now you shall have your hearts so full of cares and fears, and be sobeset with temptations, you shall have little list to sleep. A righteous hand upon them for their sluggishness; as the young man, rejoyce O young man in thy youth, &c. and let thine heart chear thee, but re∣member * 1.199 for all this, God will bring thee to judgement. Well brethren, as light as you may make of this, you that love sleep, and give your selves to security, when this day cometh upon you

it will make your hearts ach. The Lord perswade us of it; I desire not the woful day to any of you, but rather that you may escape.

Again, Another Ʋse of the Point may be, then for such as are kept through the Almighty grace from this sleeping; it may be, when others are sleeping about thee, one in this corner, another in that, thou art lively, thy graces are kept in vigor, thy sweet communion with Christ maintained: O how much, how infinitly art thou engaged to the Lord Jesus? magnifie his grace; How many considerations here, might be heaped up, to heigthen your prayses, that the high prayses of God might be in your hearts and, mouths. As

1. To consider; Its meerly free mercy that maketh this diffe∣rence between thee, and the most sluggish Professor, most sloth∣ful sleepy Professor. For it is not surely brethren, because they have improved the grace which thou hast received, better then others have done; it may be, others have received more grace, and walked as diligently as thy self, and yet notwithstanding left to some fearful fall, to stupifie, or deaden them asleep. O magni∣fie his grace, that thou art thus far kept again!

2. To consider, How much misery and sin, thou dost hereby avoid? the loss of Jesus Christ, and his presence, &c. O it is unspeakable! for what sin, what temptation, will not take with a poor soul, when he is in this drousie condition? As Lot in his sleep, what would he not do? the soul asleep, and in security, what would he not do? the things that now the soul abhors the thought of them, if thou hadst been left to such a sleep as this is, thou wouldst have made nothing of, as wel as others; as you see in the fearful example of many apostatizing Professors in these days, that have walked very strictly before, which surely, as it should minister matter of holy fear and trembling to us; so of great prayses to the Lord. And then the misery to awaken us, to put us to those distractions, which have been already spoken to. Be∣sides,

3. To consider, What great advantage thou hast now above many others. Thou hast the presence of God which others want, thou hast the light of his countenance, thou hast many a sweet communi∣on with him, which others want, being left to this sleepy con∣dition,

they have slept away their harvest; thou art kept awake to gather in the Summer. O how rich in grace may such a soul grow, if he do but know his season and opportunity! and are not these great matters of praise?

Again in the next place; then brethren if we be so apt to * 1.200 sleep; Let us consider one another, to provoke, to stir up, suffer not one another to sleep: Indeed brethren, so far as we are defective in this duty of love one to another, so far we our selves are asleep. O be ye followers of Jesus Christ, and be full of love, as he was, he cometh to his Disciples, and findeth them fast asleep; what doth he do, let them alone, or refuse Communion with them? no: he stirreth them up, giveth them a reproof to provoke them, and he doth it again, and again, and again; And so in the case of Peter, he did you know, look upon him, otherwise what had become of him? so he would not let Jonas, or David go in their Conditions, but sendeth a Prophet to one, and sendeth a storm after the other to awake him, and afterward cometh himself. And so the Church in the Canticles, see how he cals upon her there, and afterward cometh nearer; O Brethren, that I might be counted worthy this day to speak one word home to some poor sleeping soul to awaken you; either a word of love, or a word of terror! I have spoken both, but will you remember this as a duty? Doubtless we have occasions before us every where; do we not know many lazy, sleepy Christians? do we not judge them to be so? where are our bowels towards them? why do we not shake them, do our endeavour, would we not be sorry to see them forsaken of Christ altogether as to their sense, and sadly lamenting after him? would we not be sorry to see them battered and bruised with the temptations of Satan, in this sleepy condition? are they not in danger? shall we see them lie as a prey just ready for the Devils mouth, and not endeavour to stir them up to remove that drowfie frame from them? the Lord help us brethren such as are more wakeful among us; for I believe some there are, that the Lord hath magnified his grace towards exceedingly in this respect. O how can you improve your mercy better then thus; by stirring up others, that they may enjoy the same sweetness in Communion, and close fellowship with the Lord, as your selves do! But thus much for this Use also.

Ʋse 7. Then, Let us be tender in judging one anothers Condition; * 1.201 judge not a mans state by the present frame that is upon him; Come into a Garden in Winter, and there is no appearance of any flowers, the roots are within the ground, shall we conclude therefore, there are none? no; so in this case, there may be a sleeping habit of grace though it be not in act, the soul is not able to act it for the present. As the wise Virgins, (though it was a part of folly for the wise Virgins to sleep) yet we may not without great wrong to them, and the grace of Christ in them, call them foolish Virgins; there is a vast difference between them. If a man should have made a judgment of David in his backsliding; what would he have thought of him? or of the Disciples, when they were so heavy at such a time as that was; and that, after they had been reproved for it, and stirred up, again and again, we would have judged likely; O sure it would prove a deadly Lethargy, or there were scarce any hope concerning them! O no, saith our Saviour, though he reproved them sharply, yet some sugar he mixed with the vinegar, the Spirit indeed is wil∣ling, but the Flesh is weak; he did not unsaint them, because of * 1.202 their sleepiness; no more should we; And indeed brethren, the difficulty is so great to distinguish between a sleep, and death in sin sometimes, that we had need to suspend, and be exceeding ten∣der in judging. Physicians themselves have much ado sometimes to discern whether there be life in the body, they are much put to it, and yet it appears there is life, therefore let us be tender in judging, leave it to him who can discern whether the life be within them yea, or no.

Lastly, A word of Comfort to the poor people of God, that * 1.203 alas find themselves very apt to fall asleep, and shake themselves with Sampson, again and again, and yet are apt to lie down up∣on the lap of a Dalilah again: they know not what to think of themselves, whether they can be alive to God, having hearts so desperately sleepy. Yea, it may be, though they have lost the sweet smelling presence of Jesus Christ many times by their sleeping, yet they have slept again, and cannot keep themselves awake; his smiles have been many times turned into sharp rebukes, their honey into gall, and sometimes by terrible things in righteousness,

they have been awaked, and yet they are sleeping again: sometimes they have been confounded and ashamed, and have had nothing to say when the Lord hath rebuked them, and yet they are asleep again? O what can I think of such a Condition as this! I do be∣lieve the Closets of some poor Creatures, can bear witness to many a sad complaint of this kind. Well I answer to this,

Far be it from me brethren, to sow pillows under any mans Arm-holes, or to make a bed for any to sleep upon: the Lord forbid, there should be a heart so wicked, as to make such an use of what is to be said to such poor discouraged souls! We are in a strait indeed, we cannot give a Saint their portion, but the wicked are snatching at that, nor the wicked their portion, but the Saints are catching at that; specially discouraged hearts, and many times applying all to themselves that never was intended for them. But if any dare abuse it, be it upon them; I must speak a word of refreshing to poor souls, that are even wear••ed with a lazy sleepy heart.

1. Then remember this; That it is possible for a man or woman that is truly in the state of grace, yet to be overtaken with sleep; therefore it is a Conclusion without any good premises, that sure thou art no Child of God, no wise Virgin, because thou art so often slumbering, and sometimes fast asleep; As carnally secure Creatures do deceive themselves, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 concluding be∣cause the wise Virgins slept, therefore they are wise Virgins, * 1.204 though they sleep; so on the other hand, do the people of God deceive themselves by a like false reasoning, concluding they are foolish Virgins certainly, because they sleep. All are not wise that were asleep, for some were foolish; and therefore the carnal creature may sleep the sleep of the foolish; all were not foolish that were asleep, and therefore thou mayst be a wise Virgin, and yet overtaken with sleep: they both agree in▪ sleeping, or slumbering; it is common both to wise and foolish, therefore thou canst not make it a distinguishing, or differencing note of thy Condition which is common to both sorts; Only the degrees and circumstances, the antecedents and concomitants of this sleep, are those which distinguish, as you have heard, and I hope, remember, the wise if they sleep, usually get oyl into their vessels first, they sleep, but they sleep by candle-light, they suffer not their Lamps to go out, they sleep, but their

hearts weak, &c. Well, it is possible though thou sleep, thou maist be a wise virgin.

2. How knowest thou, thou sleepest? and how cometh it to pass that it is a burthen to thee? Thou complainest of it, and to such onely we speak brethren, I must tell you such as yield not up to it, such as love not sleep, but it is tedious to them; but whence is this? Surely it is, because thy heart is awake, as the spouse saith, this is not a total sleep: O thou hast cause to bless the Lord that he hath kept so much as thy heart awake, that sleep hath not seized upon all; If once the heart be asleep all is gone, therefore be thankful for that, that there is any thing kept awake, thy Will, thy Affections.

3. I, you will say, if I could see my heart is awake it were something, but my hear sure is asleep, my confidence doth not much trouble me for it, my will hath been to blame; for I have even setled my self to sleep, thrown my self upon my bed of se∣curity, shut the windows, winked with my eys, put off my cloaths, I have slighted and neglected those acts of holiness from time to time, of worship, or which should have been as my gar∣ments upon me; therefore sure I am willing to sleep: yea more, he hath often stirred and moved by his spirit to awake me, and I have drowsed and turned like a door upon the hinges, with the sluggard ready to cry a little sleep, a little slumber, a little folding of the hands to sleep. O sure my heart is asleep as well as my self! I I cannot say with the Church, I sleep but my heart waketh; O what shall I say, or what shall I do? I answer, however it may be thy Will hath been in fault, and asleep in part, if it be not a∣waken in a good part, how comest thou to be thus sensible of thy sleeping, and slugg shness of it, what mean all those sad and lamentable moanes thou makest to the Lord in secret, if thou be not sensible of it? I hope it is so with some of us; Are we not then sensible? O sure the Will is not altogether asleep! yea the prevailing part is awake.

4. Remember this for thy comfort, If thou canst not see clear∣ly, as happily under distemper, thou canst not, neither thy heart be asleep, or awake yet the Lord Jesus knoweth it, and he will ac∣knowledge it; * 1.205 O, he is strict to mark what is good, if but a lit∣tle spark in much smoak, or under much ashes, when to all mens thinking the life is gone, he seeth there is somewhat alive, and a∣wake

within, a Seed of God within, and he will take notice of it, for the comfort of his poor people; If ever in any example, we would have thought men had slept, will, and all; we would have thought so of the Disciples, that notable example, that being so often shakt with such sharp, and shameful rebukes; yet they * 1.206 should forth with be asleep again, as if they had not 〈…〉〈…〉heeded Jesus Christ at all, yet at last when they came to themselves and could sleep no longer, for the enemies were upon them: Now sleep if you can, lest this should too sorely assail them, that they had slept so soundly under such awaking means as they had, and be swallowed up of to much grief. O saith our Saviour, the spirit indeed is willing but the flesh is weak! he knew their Consciences would be ready to load them, and Satan would help forward their overwhelming grief, they wist not what to say to him, nor for themselves; and therefore our Saviour himself letteth them know that there was some willingness within them, the spirit was willing, but the flesh was weak, and that he took notice of it, and accepted according to what they had, and not according to what they had not, where there * 1.207 is a willing mind. O here is comfort indeed, to have to do with such a Master, such a father, such a Bridegroom, as both know∣eth, and that little willingness that is in sincerity in his peoples hearts not to sleep, though they themselves could not say so, he puts an answer into their mouths, to Satans accusing, and the smitings of their own hearts, and a plea in their mouths to him∣self, to prevail with him for pity, and sparing of them!

Remember this, that though sleep and slumber, and many woful interruptions are in thy service of God, yet remember Jesus Christ he hath served without any such slumbrings, and such imperfecti∣ons, and this is thine, he will render unto man, if he do acknowledge to God he hath sinned, that is to say freely, feelingly, faithfully ac∣knowledge * 1.208 it. Ah brethren, it was a time of prayer, and a duty for the Disciples to pray, when our Saviour prayed; but they were all asleep! if now their righteousness, peace, and salvation had depended upon themselves, where had it been? or if Je∣sus Christ had slept as well as they, where had it been? but he was wrestling, and praying for himself, and for them in himself, at that time he never was heavy in his prayers, he never fell asleep, nor slumbred neither, with this spiritual slumber, he fulfilled all righteousness to a tittle. O then remember this brethren, this must

be the ground of our grace, and comfort, you must have it in ano∣ther, and not in your selves. And magnifie this rich grace of God in Jesus Christ, that hath laid up for such poor sleeping sin∣ners, such a watchful Ordinance.

6. Another word may be this, though it be true, in thy sleep thou art in great danger, as you heard before, which indeed is enough to alarm us continually; yet if we do strive and stir up our selves, a••d yet are overcome, though sore against our wills; and so are in danger of some deadly blow, are weak, and feeble, and the least temptation may smite us to the ground, much more then dreadful temptations; and without all question, Satan never lulls us asleep, but he hath a design upon us, to take away our life, our God, our Christ, our peace, our comfort, our strength from us; Yea to smite us to the ground at once, and smite us no more. As * 1.209 Abishai said to David, and as he begged he might have leave, so doth the Devil even beg; O how fain he would have leave to smite us then, as he moved the Lord against Job, so continually this accuser, and enemy whose work it is to devour! O when he findeth such a prey, how edged is his appetite, but remember this for thy comfort, and say not, surely Satan will smite me to the heart at one time or another, poor trembling soul, the Lord that keepeth Israel, and watcheth them, he never slumbreth nor sleepeth! Indeed * 1.210 if the Lord had slept, as we are apt to think he doth when he with-holds from us his quickening, or comforting presence for a time, and were apt to cry out as I may say to awake him, yet he never sleepeth, he watcheth and wards many a secret thrust, and blow, that when we are asleep, poor creatures we cannot be a∣ware of, and though thou mayest grieve him by a sloathful spirit, and he may make thee smart other ways for it, yet surely he wi••l not give up the life of dear Saints, the price of this life of his dear dear Son, to the will of Satan; No, they were bought at too dear a rate.

7. Again, O what a comfort it is to a child of God, that he hath to do with such a Christ, such a Bridegroom, the wise Virgins belong to, are espoused to, as when they do sleep, is willing to take so much pains to awaken them! This indeed it should grieve us so much the more; that we should put him to it, yet it is a comfort, and no weak one neither, that he is willing to be at suh pains, with us; to * 1.211 awake us. How long doth he stand at the door and knock, before

they will open, they lye asleep still, he cals them with the sweetest compellations, My love, my dove, my undefiled, O thou dear and precious soul, it is I thy dear Saviour, It is I whom thy soul loveth, wilt thou rise, and open to me! I am wet with the dew of the night, canst thou finde in thy heart to put me to stand without, and indu••e the cold and the injuries of the night, and weather, and keep me out of thy heart the place which I have chosen for my habitation, and where∣in is all my delight? O what workings of his bowels are here, one would think this were enough to awaken! No, yet she shifts, and maketh excuses, and very frivolous ones, as people will, when they are not very willing of a thing; Well, now a man would have thought, the Lord Jesus might have been justly grieved so as to depart, and leave her sleeping. No, saith the Text, He came nearer, and put his hand in at the hole of the door, Poor souls, he s〈…〉〈…〉eth that the spirit is willing, the flesh is weak, that is to say, So far as carnal, we are weak, the strength of the flesh, maketh us weak and nothing else will do; therefore he is fain to come and take her by the heart, to touch her heart, to begin to unbolt the door himself: he cometh in some nearer, sweeter, powerful breathings of his spirit within, that now she is overcome and riseth, he would never let her alone, until he had awaked her. O this is his course, he continually holds with poor souls in the like condition, ••onnot many a soul in this Congregation, seal to this truth! I believe they can brethren, though some of us happily have not known it. Now it is true brethren, it is meet the spouse should smart a little, for this her wretched sleepiness, for her slighting of his call, and shutting him out, it is meet she should now, when awake follow him, and not finde him for a while, it cost her something; and infinite rich mercy that he would ever be found of her again: alas brethren, it was more grief to Jesus Christ to behold his poor spouse going up and down mourning after him, then it was to her to follow him; and therefore that was a part of his pains: and after all this love, he must himself awake poor soul, if that will not awake it; as sometimes it will not, or at least so much as he holdeth out will not awaken? why then happily he seeth it necessary to follow Jonas with a storm, put him into the belly of hell, do you think this was any delight to him? Surely no, to hear the cry of his poor people that was in the bel∣ly of hell, or out of the deep wherein they sink, out of the Dun∣geon

where he casts them to awake them: Surely no, and so for David his condition, he was so heavy in a sleep his bones must be broken, &c. Is this any delight to him? no: surely brethren it is a grief to Jesus Christ, and a part of his pains which we put him to, rather then he should lose our souls: but here is the com∣fort, he will be at much pains to awaken us.

8. And lastly, It may be now thou art heavy, and sleepy, and napping, at every turn, there is a time when thou wast more dili∣gent more wakeful, couldst serve the Lord with more instance and intention of mind, and O, thou recountest that, as a happy time, and thy sadness and misery, thou hast lost that frame of heart! O, how far art thou from it! Well, remember this, that the Lord he doth remember the love of thy ••spousals, the kindness of thy youth, which some expound of their kindness to God in the * 1.212 wilderness; which if it be so, as divers understand it, then it is the more considerable; When thou followedst me in the wilderness, how did they follow him, was it not with murmurings and rebel∣lion every foot almost, yet God remembreth this, even the love and affection shewed in following him through such an uncouth place. O what a depth of bowels are here to cover, and forget all their re∣bellion, and to remember their love! or else, I remember the love, I shewed to thee then; however it be, we may make use of it; for what great love doth the Lord shew then in giving a heart to love him, and follow hard after him, not to slumber and sleep, for love will keep awake, it being full of solicitous fear? Who are we saith * 1.213 David, that we should have a heart to offer so willingly? The Lord will remember this, which it may be the present sense of thy sleeping, and sloathfulness hath blotted out of thy remembrance, it is before the Lord.

9. One more, and that is this. He will likely by this heaviness, and sloathfulness of thine, take occasion to do thee good by it, cure and heal thee: for will not the shame and sorrow which he casts upon a soul for sleeping, keep him more awake for time to come? When once they were awaked, as with the Disciples, they should have little list to sleep afterward. Or else happily, hereby he would heal the pride and self-confidence which thou art full of, and then which nothing more grieveth him I know thou wouldst count it the greatest favor, and wouldst be willing to undergo some smart; yea much, so be thou mightst be delivered from those grieving

evils of thine own soul, it is the excellency of that heavenly Phy∣sician, to cure sleep with sleep, poyson with poyson, sin with sin, though it may be matter of sadness to us, to put him to it, to grieve himself so much with us.

And for the general condition of the Church, and people of God, It is matter of mourning indeed, that there is such a general sleep∣ing, and such sad effects of it every where; Magistrates, Ministers and People, they all sleep; and let the envious man do what he will in many places. Here is the comfort, that he that keepeth Israel never slumbreth nor sleepeth. By this means our temptations are increased indeed, for false. Teachers they are a temptation, and a shrewd one too, and how dangerous, when we are asleep. Yet re∣member he that permitteth it, he never sleepeth. Ah brethren! If the Lord had not kept the Vineyard, better then men have done, what had become of it? long ago it had been a Wilderness and desolation. Doth he not see the designs of Satan and Anti∣christ, and all their fetches and slights to wind in themselves at the back door? and doth he not laugh them to scorn, the Lord shall have them in derision? If men will not take the little Foxes that spoyl the grapes, he will in his own time; and they will finde it most fearful to fall into the hands of God. He hath long since * 1.214 set the bounds of the sea, which check the prowd waves thereof, though a man would wonder, when he beholds the mighty mountains, and swelling surges of the sea, that it should not o∣verflow all, but the poor light loose sand, and plain ground, he maketh a check to it, hitherto shall ye go and no farther. Can we sufficiently wonder that the earth should be founded upon no∣thing but onely his word of command? Well, He hath said he will make manifest their folly to all men, and they shall proceed no farther; and though he seem to sleep sometime; because his * 1.215 people give him rest concerning these things, yet surely he doth wake, he never slumbers nor sleepeth, and he will not permit these things further, then he will work his own glory, and his peoples good out of them. O therefore give him no rest, you that are his remembrancers, keep not silence until the Lord make it appear to all the world that he did not slumber nor sleep, until he awake as a Gyant refreshed with wine, and speak, and command all these tongues that speak lyes in his name, into an everlasting silence! Amen.

The next Doctrine shall be this: * 1.216

We are apt to sleep, when we had most need to be awake. This is raised from the circumstance of time, or the season, if I may call an unseasonable time a season; when they-slept, it was just be∣fore the cry came, which summoned them to meet the Bride-groom coming, and wakened them at once. The Proposition is universal you see, the subject is universal, and so is the predicate: for the subject, the Saints, the real Saints are apt to sleep, the Text it self proveth it beyond contradiction; for it is spoken of the wise virgins, which is comprehensive of all the Church of Christ, except the foolish; the foolish they slept, and no marvel, but all the question would be of the wise, specially at such a time as this: but the Parable plainly holds it out, they all slumbred and slept, and if they did it actually, sure there was an aptitude, a dis∣position to it; I know none can plead exemption, except they can be of the Church of Christ; and yet not come under the notion of foolish or wise Virgins. But the difficulty, and indeed all that will be worth the time to prove, will be the universality of the Predicate, they are apt to sleep, when they had most need to wake; that is to say, whensoever they had more need to awake, then at another time, then they are apt to sleep. This I know not how to prove better, then by an Induction of particulars, here is one in the Text, and there is the like aptitude found of their sleeping at all other times of need; therefore we conclude it so general, that they are apt to sleep, when they had most need to awake.

For this time in the Text, I think hardly any will question it: for men to be sleeping when they should be making ready, and stand ready for the appearing of their Lord Jesus Christ: Is to be sleeping when they have greatest need to be awake: the car∣nal mind indeed will be ready to sing a requiem to it self, and say it is no matter, so we have but a warning a little before he come, that we may have time to trim our Lamps before he come, though we be found sleeping; but surely brethren the spiritual part will judge otherwise, that there is great need to be waking at the lat∣ter end of the race, when they should lay hold on eternal life; Now * 1.217 is high time, saith the Apostle, to awake, your salvation is nearer. If ever there be need to have our ornaments on, our graces in a

lively frame, and much in act; then is the time, if ever men would run in a race, towards the latter end of it is the time to spur hardest; it is a needful time, then it is a time of acting grace of spending grace, of using all you have, you shall have exercise enough likely for it; and therefore then to have our graces to trim and fu••bish up, as it will be if we sleep: surely this is to sleep in a most needful time, and yet this, the Saints are yet apt to brethren: how many do we see growing more heavy, and dull, less life, and vigour, and power to act their graces then be∣fore?

2. Again, another time of greatest need to be awake, is when there are the choicest communications of Christ to the soul, to be had, that is awake and ready to receive them, every one sure will conclude this is a time of greatest need; for if we sleep out such a season as that, what may we lose! It may be that which we shall never have opportunity to have again while we live: So the Disciples, when they should have beheld Christ in his glory, he was praying, and took up his Disciples, those three favourites to pray with him, well he was praying, and as he prayed, the fa∣shion of his countenance was altered, and his rayment was white and * 1.218 glistering, and two men; Elias and Moses talked with him, but Pe∣ter and they that were with him, were heavy with sleep, and when they were awake, they saw his glory, &c. But how much of this fight did they lose before they were awake? O Prayer is a speci∣al duty, and how doth the heart drowse for the most part, when it should come to it! and when doth the Lord usually reveal more of his glory; when doth he usually make more of it to pass by a poor soul, or company of his people, then in their pray∣ing? therefore if at any time they had need to be awake, this is the time; but you see brethren, they themselves were asleep that were the choice of the Disciples, and what they lost, they were not like to recover, they were not like to see such a sight again: so much of his glory again. And truly brethren, ordinary ex∣perience teacheth us, some of us I believe, that in the special Or∣dinances of grace wherein Jesus Christ is held out Crucifyed, held out in his loveliness and glory; there our hearts are most apt to he asleep and drowsie, and much ado, to keep them up to any thing. How many are we, sometimes in Prayer, get but off the legs, and we are lively enough for any thing else, when there is most need, we are apt to sleep.

3. After the greatest discoveries of grace, and of Christ to a soul, after the most melting, warming Communion, and fellowship with Christ. As now after this tranfiguration when they had seen this glory passing by them, a man would have thought this should have ravished them so, as to have kept them awake; Yea, after they had the Supper in the iustitution, and no questi∣on, brethren, but there was a presence answerable to the Insti∣tution, and for the honour of the Institutor; as when himself was baptized, the Spirit came upon him; O sure, if the bodily presence were there, the spiritual would not be wanting! he would exalt that New Testament-Ordinance, or seal above the other; and not likely, but he would do so, that the Disciples might even take notice, that he was leaving the one, and taking up the other instead of it. At the Dedication of the Tabernacle, and of the Temple, the glory of God filled them, and I cannot believe, but there was a wonderful, glorious presence at the De∣dication of this Ordinance, if I may call it so; well then, after such discoveries of Christ, brethren such warnings, to lie down and sleep, how dangerous is it to catch cold after such a heat? how will it grieve the Lord to see so much grace laid out in vain upon us in a great part, if we be sleeping so quickly again? And it appears, that Peter he had his Love, and faith much heigthned, but here was the mistake he rested too much upon it, upon what he had received: O saith, he, though all men forsake thee, I will not deny thee, &c! Yet alas you see, when he should have prayed with Christ, and so the rest, there in his agony in the Garden, he fals asleep again, and again, and again: so dead asleep, nothing would keep him waking. O how prone are the best of men to sleep, when we had most need to wake! after the richest disco∣veries of Christ, when we had most need to be most lively, to improve the grace we have received, to return love for love, even then, we fall asleep, the Disciples, as eminent as any, did it, sure then, they were apt to it; And if they, then, surely then any of the Saints are apt to it now.

4. Another time of great need of waking for the Saint is the hour of temptation, when that cometh upon them; If ever Soldiers had need to be awake, it is, when the enemy is upon them, when they are besieged, when they are ready to swallow them up. What need had Sampson to have been awake, when the Philistins * 1.219

were upon him; and he had experience of it, again, and again, and yet you see how securely he slept? And so the Disciples, it was the hour and power of darkness that now was come upon them, and if ever they would be awake, now was the time. Our Saviour also warns them of their danger; O watch, and pray, lest * 1.220 ye enter into temptation; you never were in such danger as now; you are beset with temptations, will you be in danger of re∣proach for my names sake, even by and by; your enemies are ev••n upon you already, re••dy to apprehend me, and yet notwithstanding all this danger, they slept most securely; surely no man will deny, but the hour of temptation is one of the dread∣fullest times to watch, or be awake; have we not found it by sad experience? have we not had exercises of faith in such an hour? for all the strength of our Patience, and submission to his will, exercise for all our love, and all our graces, and is not this a needful time then to have them ready at hand to us, and if we had not, how sadly should we have been foyled, and God dishonoured? yea, hath it not been so with many of us in such an hour? we have fallen, been wounded, wounded his Name, and our own names, and our own souls, and all, because we were asleep? sure, if any other, this is a needful time: and yet truly, this is so ordinary, that when doth an hour of temptation come upon the people of God, that it findeth them waking, standing with loins girt with strength, ready to receive it? we are usually most sleepy at such a time.

5. After we have fallen by our former sleeping, then there is great need of being awake; for alas brethren, the deceitfulness of sin is such, that except it be presently repented of, and con∣fessed, it hardens the heart, and so long we continue in a grie∣ving condition to the Lord; Therefore there is need to be awake; and yet usually after falling, we are apt to sleep; and how long we should sleep, if we were left to this sleeping evil, we know not. Peter had his fall: O what need had he quickly to have repented! but poor soul he was asleep, and therefore instead of repenting, he acts the same sin over, and over again, and in a more fearful man∣ner; If he had been awake at first, he had not committed that sin likely; if he had been then awake, he had not then repeated it, but he goeth on, being in a sleep; Ah it was high time to awake him! for who knoweth what he would have done, if the

Lord Jesus had not lookt upon him. And so David, O what need had he to have been awaked after his adultery, that his * 1.221 hard heart might not have been more hardened, and his soul ex∣posed to more thrusts and wounds, and Gods Name more disho∣noured; but alas, he is fast asleep! And so the case of Jonah, he had avoided that sad distemper of madness and passion, if he had been awake; but it seemeth though he had been in the belly of hell, he was not throughly awaked from his former sleep, in his former rebellion, and therefore he rebels yet more, and more, now I say, after sin, we are apt to be asleep, when we had most need to be awake. It is sad brethren, to consider what a frame the hearts of Gods own people will be in sometimes; and what guil there is? as in David, that they will not confess their sin, * 1.222 when God hath discovered their folly in part, but will cloak, and shift, and excuse, and nestle themselves to sleep again, when they are a little awaked; O when had they more need to repent, to rouse themselves? for when are they more exposed to the rage of Satan? and yet then they sleep.

6. Another time, when we had greatest need to be awake, we are apt to sleep, and that is, when we should be a comfort and refreshing to others in their troubles and sorrows. Surely our Saviour took his Disciples up into the garden, that they might pray with him and for themselves; and to have been with them * 1.223 praying, would have been a little comfort to him: therefore he came still, after he had been strongly wrestling, a while striving in prayer, even to an agony, to them he came as I may say, to have refreshed himself; as it was the Apostles joy, and comfort * 1.224 to see his Children in the Gospel to walk stedfastly with God and keep the faith; now we live, if ye stand fast; so it would have been a comfort to Christ at this time; but alas, all comfort forsakes him, he cometh again, and again, and findeth them sleeping; he sweat that bloody sweat, and instead of wiping it away, they laid more load upon him to increase it. O mise∣rable Companions in affliction were they, miserable Comforters were they, they were asleep. Truly so it is with us brethren, when we should comfort one another with the comforts we have had of God, we have them to seek, we have nothing to say; Or when by our lively conversation; and standing fast, and being establish∣ed ••n the present truth, in these backsliding days, to the comfort

and joy of them that Christ hath set over us; we are sleeping, and our foot sliding, into this, and that false way, and this is another great time of need. But I hope enough hath been said, many more particulars might be produced; I doubt not, to shew that it is a like, in other cases of greatest need, we are apt to fall asleep.

The Reasons are from the desperate deceitfulness of sin, and our hearts, and the cunning, and malice of Satan, to do us most hurt, &c.

First Application, Then sure there is no such thing as perfecti∣on * 1.225 in this life, as some would have it, if we be thus prone to sleep, and when we had most need to be awake; yea rather it argues great imperfection, even in the best of the Saints that have a heart so untoward, and apt to be in the worst frame, when it * 1.226 should be in the best. To be out of frame at any time, to be sleeping at any time, argues imperfection, and weakness, and weariness, and therefore the Angels are called Watchers, where∣in they approach nearer to the glorious perfection of God, who never slumbreth, nor sleepeth; but to be out of frame then, when of * 1.227 all other times, we had most need to be in ••rame, sheweth we are far from perfection; that Corruption is strong and cunning, and the Devil without, knoweth how to improve it to our great disadvantage, either unbefitting us for doing good when op∣portunity is offered, or for receiving Good, when the heart of the Lord is most widely opened.

This should be matter of deep humiliation to us all, that we are so apt to sleep, when we have most need to be awake. The other * 1.228 Doctrine gave us a humbling word, but this much more: If we consider these two things.

1. The more grace we have received, the worse we grow, turn the grace of Christ into wantonness; for usually at the first, when the soul is awaked out of its dead sleep, O how hard it followeth * 1.229 after God, it giveth no sleep to its eyes, nor slumber to his eye-lids! until he find out a place for the Lord, an habitation for the mighty God of Jacob in the soul. Well, it is true, the Lord hath done something for that poor soul; he hath opened his eyes to see the want of Christ, and touched his heart so, that now he

followeth him, and cannot but follow him; this is unspeakable mercy. But now when the Lord hath done much more for the soul, hath poured upon it his Spirit, given the oyl of gladness, as well as of grace, that then it should fall asleep; the more en∣gagements of Love the Lord Jesus lays upon the soul, the more li••t∣less, the more lazy it should grow? The Apostle took it un∣kindly, and well he might, the more he loved them, the less he * 1.230 was beloved; and this could not but shame them, if they had any ingenuity; and may not the Lord Jesus take it as unkindly, that the more he loveth us, the less he should be loved of us, as his love groweth hottest, our love should grow coldest! O for a spiritual ingenuity, that we might lie down in shame before the Lord continually for this; O what ungodly hearts, &c. and how unkind, may poor creatures be, and are they, who have received greatest kindness from him? Paul labored more abundant∣ly, because grace bad more abounded toward him, then others. We are prone to it, if we be not left to it; the more grace we * 1.231 have received, the more listless to grow, which ariseth no•• from the nature of grace, but from self-confidence, and rest∣ing in our receivings, which lays us fast asleep; a man that hath one talent, improveth it; but he that hath ten, lays it to sleep, &c.

2. What a shame is it for us, that when we have most need to act our grace, we have the least use of it; for what was grace given us for brethren, but for action, not to lie idle, and rust for want of using, but to exercise it for his glory, our own comfort, and others good; Now how do we fall short of these ends, when we can∣not use it in our greatest need, is in those times before mentioned; how would a man be ashamed, that is, or should be a man of his hands, and when there is not such need, he can sence and use his hands exactly to defend himself, or offend his enemy; but when he cometh to it indeed, that his life is in danger, he is in a deep sleep, as the Psalmist speaks, and none of the men of might find their hands. A man is very rational at all other times, only * 1.232 at a pinch, when he hath more then ordinary need of it, he is a very child, and can do nothing, this is a great shame. The Saints that have received much grace, and therefore should act strongly for God, what a shame is it, that when temptation com∣eth, or when any more then ordinary occasion to exercise

their grace, they are like Children sleeping in their Cradles, can do nothing.

Then, If this be so; Let us learn never to trust our hearts, when they at the best, in their highest frame, most spiritual, most en∣larged; * 1.233 Alas, they are like a deceitful Bow, it seemeth firm, un∣til you come to draw it; but when you have need of it, draw it, it will deceive you, fall asunder; he that trustoth in his own heart, is a fool, saith the wise man; and who more likely to know then * 1.234 he, who beside the Spirit whereby he spake, had had experience what a sad thing that self-confidence and security had been? how fatal it had proved to himself? be sure brethren, if there be any time more then another that we need our hearts to be pre∣sent, or graces to be in act, they will be asleep; our corrupt part will cloud them, and bear them down. Do but observe it, if it be but to watch one hour with Christ in an holy duty, as prayer, or the like: It is strange, but it is true, our hearts will be less pre∣sent then, then at any thing else; Let the duty be done, or be∣fore it begin, and you shall not be troubled with such a stream of vain, and impertinent, if not sinful thoughts, but once go about this duty; and O how do they thrust upon the soul? and how lively sometimes, (when there is not so much need) are the af∣fections? and how dull, and flat are they then? therefore trust not any frame you have at any time received; for indeed it will prove a broken reed, even grace it self, if you lean upon it, it will fail you, and pierce you also.

Then what need had we brethren, to ply the Throne of grace, to sit down by the fountain, and fulness of life, and quickning influ∣ence, * 1.235 even Jesus Christ. David did even when he was at the best frame, as in penning the 119. Psalm: when do we find more fla∣ming affections towards God, and Heaven, and his Law, and Worship, so strong as to break through all oppositions of men, and Satan, and Corruption? and yet how sensible was he of his falling flat, even in the midst of such a rapture? O quicken thou me, quicken thou me according to thy Word, saith he; alas this vigor will not continue, except thou supply it with continual re∣freshing, and renewing of strength. And so in that place, O that thou wouldst keep this upon the imagination of the thoughts * 1.236

of their hearts for ever; alas, else he knew if there were a like occasion for a free spirit in the service of God, and his Temple, it would be far from them. O therefore ply the throne of grace bre∣thren, live by the faith of the Son of God: Faith will draw water out of the wels of salvation.

And O what need had we to keep in with the Spirit of grace, lest he leave us in a time of need! It is true, when we aprrehend a danger, or an hour of temptation coming, and the soul be any thing awake, O then, what mean it will make for the presence of * 1.237 the Spirit? but brethren, he deals with us, as we deal with him; If when we have peace, and a calm, and in our or∣dinary waking we slight him, and sit loose to him, believe it, in our time of greatest need he may justly stand at a distance from us, and let us see what our own strength is, and what can we do without him? O therefore, let us take heed of grieving this holy Spirit, which is that Spirit that watcheth with us to keep us awake, lest if he withdraw, we fall asleep, when of all other times we had most need to be awake.

Fifthly, Then what have some of the people of God to bless him for, and to rejoyce in the Lord, for that he hath kept them awake, * 1.238 specially in the time of need? it is double, and treble mercy. You heard before it is matter of great praises to be kept awake ordinari∣ly. But in an hour of temptation to be kept awake, watching and praying; so that when others have entred into temptation, thou hast been delivered: O what mercy is this, and whence is it that the Lord doth so highly favour thee more then others of his peo∣ple? So when he hath in his Ordinances sometimes been, as I may say, transfigured before us, and when others have been asleep, have seen nothing of it at all, or very little; thou hast been kept awake all the while. O that we could tell how to set a price up∣on such a mercy as this? how sad a loss would it have been, if thou hadst slept away such a season as others have done? that haply thou mightest never have seen again? what had the Di∣sciples lost, if Jesus Christ had suffered them to sleep all the while of his transfiguration? somewhat they saw of it, and by that they saw they might gather the better what they had lost; it may be thou hast lost something in such a time by sleeping a while, but hath he awaked thee to see the rest? Oh that

God would help to prize our mercies, to bless and magnifie him for it.

Sixthly, in the last place then, if we find our selves growing se∣cure, and slumbring and sleeping, suspect there is an hour of great * 1.239 need to watch, to be awake, at hand. Either the day of our appear∣ing before the Lord Jesus, which is a time of greatest need, and if Satan can but get us asleep against that day, he knoweth in likelihood we may set in a cloud, which will be dishonour to Christ, discomfort to his poor people; or else some hour of tempta∣tion is coming, and his design is now to lull us asleep, that he may the more deeply wound us, take his aim better, where to hit us, and if he might have his will, to smite us once for all. O suspect, if Dalilah spread her lap for us; If the delights of the world do open their bosom for us to lye in, and begin to sing sweetly in * 1.240 our ears, and charm us? O take heed, rouse up your selves with Sampson, before hand, as he did it afterward still, until he was ta∣ken indeed, the Lord being departed from him, a sad end of his sleeping. But suspect there is some design in hand upon us, the aym is to get away God and Christ from us, our peace, our holy frame from us, to bring the Philistims upon us. Or else that there is some glorious manifestation of God towards us in his Ordinan∣ces, he is about to cause his glory to pass by, and the envious man and our wretched hearts would sain rob us of it; therefore su∣spect our selves, if we finde we are growing thus sleepy, that there is some time of need neer at hand for our waking, for we are exceeding apt to sleep, when we have most need to wake. But so much for this Doctrine.

Notes

• * 1.1

  Doct, 5.
• * 1.2

  Met. 2••. 48.
• * 1.3

  Luke 12. 45.
• * 1.4

  2 Thes. 2. 2.
• * 1.5

  Iames 5. 9.
• * 1.6

  Gen. 4. 7.
• * 1.7

  Iosh. 5. 24. Acts 17. 31▪
• * 1.8

  1 Cor. 1••. 22.
• * 1.9

  Col. 3. 4.
• * 1.10

  Eccles. 11. 3.
• * 1.11

  Deut. 32 27.
• * 1.12

  Rev 6. 10.
• * 1.13

  Luke 18. 7, 8.
• * 1.14

  Heb. 10. 37.
• * 1.15

  2 Pet 3. 8.
• * 1.16

  Psal 90. 4.
• * 1.17

  Gen. 2. 17.
• * 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.19

  Acts 11. 37. Mat. 24. 36.
• * 1.20

  Acts 1. 7. Exod. 12. 41.
• * 1.21

  The like may be said of death and judgement. Iob 14 5.
• * 1.22

  Psal. 95. & Heb 4. 7.
• * 1.23

  Psal. 94. 7.
• * 1.24

  Eccl. 8. 7.
• * 1.25

  Heb. 11. 13. 1 Pet▪ 1. 11.
• * 1.26

  2 Pet. 3. 8.
• * 1.27

  Psal. 90. 4.
• * 1.28

  Heb. 10. 35, 36, 37. ••ab. 2. 3. Psalm 13 1. ••••v. 6. 10.
• * 1.29

  Iob 7. 3
• * 1.30

  Rom. 8. 19. Heb. 10. 36. Hab. 2 3.
• * 1.31

  Psal. 63.
• * 1.32

  Acts 17. 13.
• * 1.33

  Iam 5. 11. Rev. 13. 10.
• * 1.34

  Luke 8. 15.
• * 1.35

  Col. 1. 24,
• * 1.36

  2 Cor. 4. 17. Heb. 2. 10. Rom. 8. 17.
• * 1.37

  Eph. 1. 23.
• * 1.38

  2 Pet. 3. 9. Rev. 6. 11.
• * 1.39

  Iob 14. 15.
• * 1.40

  Heb. 11. 40.
• * 1.41

  Rev. 2. 21.
• * 1.42

  Rom. 2. 4.
• * 1.43

  Mat. 18. 3.
• * 1.44

  Gen. 15. 16.
• * 1.45

  1 Thes. 2. 16.
• * 1.46

  Psal. 87. 3.
• * 1.47

  Psal. 40.
• * 1.48

  Ʋse 1.
• * 1.49

  Mat. 24. 48, 49
• * 1.50

  1 Cor. 15. ••2.
• * 1.51

  Eccles. 8. 11.
• * 1.52

  Heb. 9. 27.
• * 1.53

  Iona•• 3. 5.
• * 1.54

  Luke 12. 19.
• * 1.55

  2 Pet. 3. 3, 4. Isa. 29. 1. 4
• * 1.56

  Verse 22.
• * 1.57

  Isa. 5. 19.
• * 1.58

  Psal. 12. 4.
• * 1.59

  Isa. 5. 18.
• * 1.60

  Acts 17. 31.
• * 1.61

  Iob 21 7, 8〈…〉〈…〉.
• * 1.62

  Psal. 73. 14. Iob 21. 30.
• * 1.63

  2 Thes. 1▪ 6.
• * 1.64

  Rom. 2. 4.
• * 1.65

  1 Pet. 3. 9.
• * 1.66

  Heb. 4. 7.
• * 1.67

  Iob 21. 24.
• * 1.68

  Hos. 11. 4.
• * 1.69

  Rom. 2.
• * 1.70

  Mat 24. 49, ••0.
• * 1.71

  Psal. 1. 〈◊〉〈◊〉.
• * 1.72

  Iob 23. 3, 4, 5.
• * 1.73

  Iob 13. 22.
• * 1.74

  1 Cor. 4. 5.
• * 1.75

  ••er. 23. 92.
• * 1.76

  Heb. 4. 1••. and as an edged sword.
• * 1.77

  Heb. 10 31.
• * 1.78

  Ʋse 2.
• * 1.79

  2 Tim. 1. 16.
• * 1.80

  Eph. 5. 27.
• * 1.81

  Col. 3. 4. Iob. 19. 27.
• * 1.82

  Hab. 2. 4.
• * 1.83

  Isa. 28. 16.
• * 1.84

  Heb. 11. 1.
• * 1.85

  Rom. 2. 7.
• * 1.86

  Heb. 10. 37.
• * 1.87

  Isa 28. 15.
• * 1.88

  Acts 24▪ 25.
• * 1.89

  Ioh 5. 29.
• * 1.90

  2 Cor. 5. 11.
• * 1.91

  Ʋse last.
• * 1.92

  Rev. 2. 23.
• * 1.93

  Iob 14.
• * 1.94

  2 Pet. 3. 9.
• * 1.95

  Ʋerse 5.
• * 1.96

  1 Cor. 15. 51▪
• * 1.97

  Mark 13. 35, 36.
• * 1.98

  Mat. 24. 3.
• * 1.99

  Rev. 20. 7.
• * 1.100

  Cant. 1. 4.
• * 1.101

  Rev. 2. 4.
• * 1.102

  As Gen. 15. fell upon A∣braham. Mat. 26. 40.
• * 1.103

  1 Cor. 1. 30〈…〉〈…〉
• * 1.104

  Doct. 1.
• * 1.105

  2.
• * 1.106

  Ionah 1. 5.
• * 1.107

  Zech. 9. 1.
• * 1.108

  Psal. 119. 25, 37. & 40.
• * 1.109

  Mat. 26. 40.
• * 1.110

  Ioh. 21. 18.
• * 1.111

  Mark 14. 40.
• * 1.112

  Rom. 7. Psal. 5. ••7.
• * 1.113

  Rom. 8. 〈◊〉〈◊〉.
• * 1.114

  Ioh. ••0. 25.
• * 1.115

  Luke. 18. 8. Rev. 2. 4.
• * 1.116

  Rom. 12. 11.
• * 1.117

  Iam. 3. 2.
• * 1.118

  Rom. 11. 8.
• * 1.119

  Prov. 19. 15.
• * 1.120

  Prov. 24. 33.
• * 1.121

  Rom. 12. 11.
• * 1.122

  Mat. 25. 26, 30
• * 1.123

  Iudg. 4. 21.
• * 1.124

  2. Thes. 3. 13.
• * 1.125

  Heb. 12. 12.
• * 1.126

  Mat. 25.
• * 1.127

  Luke 12. 35, 36, 37.
• * 1.128

  Gen. 31. 40.
• * 1.129

  Act 26. 31. 2 Cor. 11. 28.
• * 1.130

  Eccles. 5. 12.
• * 1.131

  Mat. 26. 33, 34 38.
• * 1.132

  Ma••k 14. 37.
• * 1.133

  Ma〈…〉〈…〉 20. 20, 21 22.
• * 1.134

  2 Sam. 12.
• * 1.135

  Psal. 52. 15.
• * 1.136

  Gen▪ 9. 33.
• * 1.137

  Luke 17. 26, 27.
• * 1.138

  Luke▪ 12. 34.
• * 1.139

  Mat. 24. 12.
• * 1.140

  Gal. 2. 14.
• * 1.141

  Psal. 〈◊〉〈◊〉 20. 〈◊〉〈◊〉.
• * 1.142

  ••am. 6. 5.
• * 1.143

  Ʋse 1.
• * 1.144

  Ma••k 14. 40.
• * 1.145

  Iob. 29 18. Psal. 30 6.
• * 1.146

  Psal 77. 3.
• * 1.147

  Luke 22. 45.
• * 1.148

  Prov. 24. 30.
• * 1.149

  Psal. 80. 13.
• * 1.150

  Caut. 2. 15.
• * 1.151

  Cant. 1. 6.〈…〉〈…〉
• * 1.152

  Isa. 49. 23.
• * 1.153

  Mat. 13. 25.
• * 1.154

  Act. 20. 31.
• * 1.155

  Isa. 62. 6.
• * 1.156

  Ier. 8. 6.
• * 1.157

  Ʋse 2.
• * 1.158

  Cant. 5. 2.
• * 1.159

  1 King. 22. 29.
• * 1.160

  Rom. 7. 15. 19.
• * 1.161

  Psal. 32.
• * 1.162

  Prov. 4. 23.
• * 1.163

  1 Ioh. 3. 9.
• * 1.164

  Acts 2. 16.
• * 1.165

  Ep hes. 5. 14.
• * 1.166

  Ʋse 3.
• * 1.167

  Heb. 5. 14.
• * 1.168

  Ionah 49.
• * 1.169

  2 Chron. 16. 10.
• * 1.170

  Rom. 13. 13▪
• * 1.171

  〈◊〉〈◊〉 Thes. 5. 7.
• * 1.172

  Psal. 104. 20.
• * 1.173

  Prov. 10. 5.
• * 1.174

  Rom. 13. 11.
• * 1.175

  Phil 3. 13.
• * 1.176

  Rev. 3. 20.
• * 1.177

  Iudg. 16. 19.
• * 1.178

  He may speak once, yea twice, yet man regardeth it not, Iob 33. The Disciples were reproved time after time.
• * 1.179

  Cant. 5. 2.
• * 1.180

  M••••a 6. 9.
• * 1.181

  Psal. 85. 8.
• * 1.182

  1 Sam. 3. 11.
• * 1.183

  Ionah 1.
• * 1.184

  Mark 14. 40.
• * 1.185

  Mat. 24. 12.
• * 1.186

  Iob. 29. ••8. Psal. 3••. 6.
• * 1.187

  〈◊〉〈◊〉▪ ••4. 14.
• * 1.188

  Luke 21. 34.
• * 1.189

  1 Cor. 7. 29.
• * 1.190

  Rom. 13. 1〈…〉〈…〉▪
• * 1.191

  1 Tim. 1. 6.
• * 1.192

  Ʋse 4.
• * 1.193

  Iudg. 16. 19.
• * 1.194

  1 Sam. 26▪ 7.
• * 1.195

  Iudg 4. 26.
• * 1.196

  1 Sam. 28. 6.
• * 1.197

  Psal. 65. 5.
• * 1.198

  Mat. 26. 45.
• * 1.199

  Eccles. 11. 9.
• * 1.200

  Ʋse 6.
• * 1.201

  Ʋse 7.
• * 1.202

  Mat. 26 4〈…〉〈…〉
• * 1.203

  Ʋse 8.
• * 1.204

  ••ames 1. 22.
• * 1.205

  Mat. 25.
• * 1.206

  Mat. 26.
• * 1.207

  2▪ Cor. 8. 12.
• * 1.208

  Iob 33. 26.
• * 1.209

  1 Sam. 26. 8.
• * 1.210

  Psal. 121. 4.
• * 1.211

  Cant. 5.
• * 1.212

  Ier. 2. 2.
• * 1.213

  1 Chron. 29.
• * 1.214

  Iob. 18. 10, 11.
• * 1.215

  2 Tim. 3. 9.
• * 1.216

  Doctr.
• * 1.217

  Rom. 13. 11.
• * 1.218

  Luke 9. 32.
• * 1.219

  Iudg. 1. 6.
• * 1.220

  Luke 22. 53. Mar. 14. 38
• * 1.221

  2 Sam. 12.
• * 1.222

  Psal. 32.
• * 1.223

  Mat. 26.
• * 1.224

  3 Ioh. 4. 1 Thes. 3. 8.
• * 1.225

  Ʋse. 1.
• * 1.226

  Phil. 3. 13.
• * 1.227

  Dan. 4. 17.
• * 1.228

  Ʋse 2.
• * 1.229

  Psal. 132. 4.
• * 1.230

  2 Cor. 12. 15.
• * 1.231

  〈◊〉〈◊〉 Cor. 15. 10.
• * 1.232

  Psal. 76. 5.
• * 1.233

  Ʋse 3.
• * 1.234

  Prov. 28. 36.
• * 1.235

  Ʋse 4.
• * 1.236

  1 〈◊〉〈◊〉. 29.
• * 1.237

  Eph. 4. 30.
• * 1.238

  Ʋse 5.
• * 1.239

  Ʋse 6.
• * 1.240

  Iudg. 16.